
Shelf 312,43 ? 

r^W 

UNITED STATES OF AMERICA. 




Eiasi e d elu ,1 Switacrlantl,] B imriffer Brothers, Publishers. 

Mj sliccp hear mv voice, and I inowthiciii 
and Ihey follow me . f S. John. 1,27. ) 



THE 



Little Book of Superiors. 



Jntipxr tf "'*<&» ^mtte/' 



t f a C£*~" v> 



Translated from the Ninth French Edition 
by 



Miss Ella MoM^lfg^p^GH 



0/ v<^ 



^ 



MAR 7 1889c 



l M superior's peril is all the greater because of the high 
office she holds." — St. Francis de Sales. 



New York, Cincinnati, Chicago : 

BENZIGER BROTHERS, 

Printers to the Holy Apostolic See. 



1889. 






gtifeil ©bslat. 



H. A. Brann, D.D. 



gfmprtutntuv* 



t{t Michael Augustine, 

Archbishop of New York, 



New York, February 13* 18 




THS LJBRAR LC Con trol Number 

OP CONGRES 




ASHINGTQJ ^^ o28o27 



Copyright, 1889, by Benziger Brothers. 



^probations. 



From Mgr. Billiet, Cardinal Archbishop 
of Chambery. 

I have received the three little works you sent 
me : The Young Girl's Book of Piety, Golden 
Sands, The Little Book of Superiors. I submitted 
them for examination to a pious and learned Ec- 
clesiastic who gave me a very favorable report of 
them, therefore I willingly recommend them to 
the institutions of this Diocese. 
•j. Alexis 

Cardinal Archbishop. 
Chambery, November 6th, 1 871. 



From Mgr. Dubreil, Archbishop of Avignon. 

The work, bearing the title The Little Book 
of Superiors, has been examined by our commis- 
sion, who have given us a favorable report thereon. 
3 



4 Approbations. 

We recommend it to persons who are called to 
direct religious communities. 

•f Louis, 

Archbishop of Avignon. 
Avignon, March 29th, 1872. 



From Mgr. G.D.L.P. Chalandon, Archbish- 
op of Aix, Arles, and Embrun. 

Upon the very favorable report made us of the 
following works : The Young GirVs Book of 
Piety, The Little Book of Superiors, and Golden 
Sands, by the chaplain of a religious community 
in the diocese of Avignon, said works bearing, ac- 
cording to the laws of the Church, the Imprimatur 
of the Ordinary, we approve of them for this 
diocese of Aix, and recommend them particularly 
to persons in our communities charged with the 
education of youth. 

Given at Aix, over the signature of our Vicar- 
General and marked with the seal of our arms, 
January 10th, 1872. 

Conil, Vic. -Gen. 



From Mgr. Mermillod, Bishop of Hebron. 
I congratulate you upon the publication of the 



Approbations. 5 

Young Girl's Book of Piety and the Book of Su~ 
periors. 

I unite my approbation with that of your vener- 
able Archbishop, and I am convinced that these 
volumes will greatly aid in developing solid piety 
in young souls and in removing from the path of 
superiors perils, which, as St. Francis de Sales 
says, are all the more serious because of the ele- 
vated charge they fill. 

•j. Gaspard, 
Bishop of Hebron, 

AtixiL of Geneva, 
Geneva, Oct. 18th, 1872. 



From Mgr. Forcade, Bishop of Never,-. 

Having had The Little Book of Superiors 
examined by request of the editors, Messrs. 
Aubanel Freres, we have learned that the work, 
manifestly written by a man of experience and 
practical mind, is of a nature to strengthen supe- 
riors in the spirit of faith necessary for their own 
sanctification as well as in that spirit of prudence 
and of zeal with which they must be animated for 
the spiritual advancement of souls whom they 
govern. 

We recommend it therefore to all religious su~ 



6 Approbations . 

periors of our diocese, and particularly to superiors 
of our congregations of the Sisters of Charity and 
Christian Instruction. 

Given at Nevers, the Feast of the Purification, 
Nov. 21, 1871. 

^ Augustin, 

Bishop of Nevers. 



From Mgr. Pie, Bishop of Poitiers. 
The Little Book of Superiors, in the opinion of 
men most familiar with such subjects, is a book 
written after long and mature experience. It can- 
not but be read with profit in religious communi- 
ties. 

^ Louis Francois, 

Bishop of Poitiers. 
Poitiers, Jan. 26th, 1872. 



From Mgr. Plantier, Bishop of Nimes. 

Dear Monsieur l'Aumonier : 

I am indebted to Mgr. de Nimes, among many 
other subjects of gratitude, for the pleasure of 
reading, in order to report upon them, your Young 



Approbations. 7 

GirVs Book of Piety, and your Little Book of Su- 
periors. 

You have obtained the result which you piously 
desired, this I do not hesitate to assure you. 

The spiritual doctrine contained in your excel- 
lent works appears to me very safe. You present 
it in a simple, interesting, agreeable manner. At 
the same time you know how to make your lessons 
attractive and fruitful; you set forth good, but 
you manifest it in a true light, that is in permanent 
accord with prudence, good sense, and ri^ht 
reason. Continue, dear Sir, to instruct and edify 
us, and we will continue, according to the measure 
of our strength, to read, to study, and to praise 
you. 

I am in Our Lord, yours, etc. 

Rov. de Cabriere, ch. Vic. Gen'l. 
Nimes, March 31st, 1872. 



Rrom Mgr. Pichenot, Bishop of Tarbes. 
(Letter to the Author.) 

You were kind enough to send me your two 
charming works, entitled Little Book of Supe- 
riors and Vacation Days. I feel very proud and 
very happy to be able to add my humble approba- 



8 Approbations. 

tion and my sincere commendation to the flattering 
letters sent you by so many of my eminent 
colleagues. These two publications, like all from 
your pen and your heart, appear to me eminently 
suited to spiritually benefit teachers and pupils. 

It is easy to recognize in these books the wis- 
dom and experience of a practical man and a 
priest according to the heart of God. 

Accept, Sir, with my congratulations, the assur- 
ance of my perfect devotion. 
f P. A. 

Bishop of Tarbes. 
Tarbes, October 22d, 1872, 



TABLE OF CONTENTS. 

To Superiors 13 

Introduction 15 

Chapter I.— The Duties to be Fulfilled. 

First. To love your children 28 

I. The motives and qualities of this love. 28 

II. The practice of this love ... 31 

Second. To edify your children 38 

I. The motives of this edification 38 

II. The practice of this edification 40 

Third. To instruct your children 45 

I. The motives of this instruction 45 

II. By whom this instruction should be 

given 47 

a. By the preaching of a priest 47 

b. By your own instructions 49 

c. By good reading 52 

d. By particular advice 55 

III. The qualities of this instruction 63 

Fourth. To correct your children 68 

I. The motives of this correction.. 68 

II. The practice of this correction ... 7 2 

a. Of the sisters possessed of good- 
will 7 2 

9 



io Table of Contents. 

b. Of the religious who are or seem 

to be incorrigible 77 

Chapter II. — The Virtues to be Practised. 

First. Prudence 85 

I. The effects of prudence 85 

II. The counsels of prudence .. . „ 86 

Second. Vigilance 92 

I. The effects of vigilance 9 2 

II. The counsels of vigilance 9^ 

Third. Uprightness io7 

I. The effects of uprightness 10' 

II. The counsels of uprightness.. ... .... 108 

Chapter III. — The Faults to be Avoided. 

First. Haughtiness 118 

Second. Hardness of heart 121 

Third. Avarice 127 

Fourth. Partiality 132 

Chapter IV. — The Obstacles to be Overcome. 

First. The Obstacles in the superior himself. 139 

Second. The Obstacles arising from others... 14 1 

I. Abuses 146 

II. Cabals 148 

Chapter V. — The Means to be Employed. 
First. Union with God 151 



Table of Contents. 1 1 

Second. The study of the obligations of your 

office 165 

I. Seek to acquire the knowledge your 

position requires 165 

II. Endeavor to learn the character of your 

religious 169 

Third. The practice of virtues. „-. ........ 174 

I. Of being devoted to the sick. 175 

II. Let there be no distinction between 

you and your religious 182 

III. Labor diligently 185 

Chapter VI. — The Reivards to be Hoped /2?r. 

First. Upon what these rewards are founded. 194 

Second. The Nature of these rewards 198 

APPENDIX. 

First. The rule which a pious superior traced 

for herself. 202 

Second. List of the duties of a good superior. 207 
Third. Thoughts ever present to a good su- 
perior 215 

Fourth. Maxims for the use of superiors 217 

I. Maxims of St. Ignatius .. 217 

II. Maxims of St. Vincent de Paul 218 

III. Maxims borrowed from different au- 

thors 220 



TO SUPERIORS. 

These pages were written in the pres- 
ence of God, and we humbly ask Him to 
make them a useful work. Our object is 
to assist you, upon whom the heavy bur- 
den of superiorship has been imposed, and 
to help you in the very difficult labor of 
directing your House. 

We cannot lighten your burden, but we 
can increase your strength by teaching you 
to sanctify yourselves. Sanctity is to the 
soul what a soft and mild atmosphere is to 
exhausted or delicate lungs. 

Before printing these pages, submitted 
to the examination of those in authority 
over us, we placed them before the taber- 
nacle, the dwelling of Jesus, as formerly, in 
the ages of faith, they placed the seed of 
the harvest upon the altar. The seed 
blessed by God was more fruitful, and so it 
will be with this little book. 

If some thought taken out of the con- 

*3 



14 To Superiors. 

text excite trouble in your soul, the one 
which follows will re-assure you and sub- 
due the apparent severity of the first ; 
moreover, let me repeat to you the words 
of a saint : // is always the delicate souls, 
that is the most faithful, who tremble at 
sight of their obligations. 

We dedicate this little book to the 
Mother of Him who, being the Superior of 
superiors, willed to submit to a humble 
creature, and who, being the Master of 
masters, deigned to wash the feet of His 
Apostles, giving to them who were about 
to become the superiors of all the faithful 
this admirable precept : As I, your Master 
and Lord, have done to you, do you also to one 
another . . . . I came not to be ministered 
unto, but to minister. 
August 15th, Feast of the Assumption. 



INTRODUCTION. 



I. 



Superiorship is a weary office. But the 
religious who accepts it through obedience, 
and who hears from the lips of those in 
authority over him these sweet words of 
Our Saviour to Peter: " Feed my lambs/' I 
confide them to thy care, does not bear the 
burden of his office alone. 

And along the road which leads to eter- 
nity, during those sometimes very sorrow- 
ful stations of the first, second, third, tenth 
year, Jesus walks beside him, bearing a 
large part of his burden. And if he knows 
how to keep united to Jesus by means of 
prayer, purity of conscience, and almost 
daily Communion, his life, laborious doubt- 
less like that of Jesus Christ, is nevertheless 
calm, resigned, even cheerful, and, above all, 
meritorious. How earnestly a good supe- 



1 6 Introduction. 

rior daily repeats the words Our Father who 
art in heaven. It is his prayer of predilec- 
tion, and he feels that Jesus, who draws 
near to him in a special manner, answers 
this prayer by an increase of strength, res- 
ignation, confidence. How simply he asks 
for himself and his children the bread of 
each day ! 

How he loves to repeat at each hour of 
the divine Office the pious invocation, 
Deus, in adjutorium meum intende. Do mine, 
ad adjuvandum mefestina I O God, come to 
my assistance ! O Lord, make haste to help me ! 
And he hears the ineffable answer of Jesus, 
I am with thee. 

With what delight he goes before the 
Blessed Sacrament, where, filled with a holy 
boldness, he pours forth his plaints to his 
Master — he tells Him of his subjects who 
are a cause of grief to him — he asks coun- 
sel, — he humbles himself — he gives thanks 
■ — yes, above all, he gives thanks. 

Yes, if at times the burden of his office 
weighs heavily upon him, there are hours 
also when his heart overflows with joy at 
being chosen to be the companion and 
cooperator of Jesus Christ. What greater 
mark of love can God give one than to 



Introduction. 1 7 

confide to him the care of religious, His 
most precious souls ! 

Happy the religious who regards his 
office only in this very elevating and con- 
soling light ! 



II. 

Woe to the religious who aspires to a 
place to which God does not call him ! 

Woe to him who would resort to direct 
or indirect means to attain it ! 

Woe to him who, even when legitimately 
and canonically elected, gradually drives 
Jesus from him by praying less, by attribut- 
ing to himself any success which he thinks 
he discovers, and fails to see that he is thus 
doing his own, not God's work. 

It must be acknowledged that at present 
there are few religious who aspire to the 
office of superior. 

The office is generally dreaded, and it is 
with true humility and a deep conviction 
of his own incapacity that every religious 
endeavors to escape the dignity. 

Frequently it is accepted through obedi- 
ence, with tears which are, no doubt, sin- 



1 8 Introduction. 

cere ; its duties at first are performed with 
fear and trembling, but after a time we 
gradually yield to a certain confidence in 
ourselves ; then we become attached to 
our position, with a tenacity which is 
astonishing. Ah ! how well the fatal con- 
sequences of this attachment to her posi- 
tion were understood by that superior who 
daily prayed: 

" My God, let me not become attached 
to my charge ; may I love it because Thou 
hast sent it to me, but let me feel no com- 
placency in it ! " 

In a human point of view, everything 
should lead us to avoid the yoke of the 
superior's office. That it is a yoke and a 
burden we cannot doubt when we reflect 
uporl the continual criticism to which the 
actions of a superior are subject ; — the dis- 
satisfaction he inevitably excites in the 
majority of the community; — the difficult 
characters to be guided ; — the temporal 
anxieties and annoyances of the office, 
which destroy one's peace of mind and 
hardly leave one a moment's leisure or re- 
pose. . . . Sometimes we so truly appreciate 
these difficulties that we speak cf them to 
all comers, and upon all occasions. — But, 



Introduction. 



19 



alas ! in spite of these complaints, even 
while exaggerating our troubles, we hold as 
tenaciously to our position, and regret it 
so keenly, that for long years, — sometimes 
a life-time, we fail to conquer an aversion 
for our successor or those who, we think, 
may have caused our removal. 

O egotism! O pride! O sensuality! 
how blinding ye are, whatever the veil 
'neath which ye conceal yourselves ! O 
poor, poor human nature ! 

III. 

Ah ! my dear religious, at the beginning 
of these pas>es let me give you a rule to 
which I ask you, in the name of Jesus 
Christ, to be ever faithful. 

Each year, during your retreat, seriously 
prepare yourself to be deposed from your 
office } and to render an account of your ad- 
ministration. In the silence of your soul, 
at the foot of your crucifix, calmly study 
and weigh the meaning of the following 
commentary. It may appear to you se- 
vere, but have the courage to read it to the 
end, and if it awaken in you an interior 
shrinking and fear, raise your soul to God 



20 Introduction. 

and, with all the sincerity of which you are 
capable, say to Him : 

My God, on the day of my deposition let 
my soul be without trouble, remorse, or regret. 

Deposed, that is losing all the authority 
over the religious whom you governed 
yesterday, and to whom you will hence- 
forth be only a companion whom they will 
respect if you have known how to practise 
the virtues of a superior and parent, but 
whom they will set aside if you have made 
your authority too keenly felt — whom they 
will humble if you have been imperious — 
whom they will criticise, particularly if they 
perceive any trace of haughtiness in your 
manner, or hear from your lips any unchar- 
itable criticism of your successor. 

Deposed, that is, parting with all those 
little comforts with which you unconsciously 
surrounded yourself — those facilities for 
observing the Rule without too much incon- 
venience, — those thousand little indulgen- 
ces which you permitted yourself — those 
attentions, sometimes hypocritical, or at 
least flattering, which you were wont to re- 
ceive from your religious. 

Deposed, that is, leaving suddenly a mul- 
titude of unfinished things, entangled 



Introduction. 2 1 

accounts perhaps, carelessly kept books, 
which will give the impression that you 
have no prudence, method, or order. 

Deposed, that is, no longer able to direct 
the affairs of the house which you managed 
with ability, it must be acknowledged, but 
too much, perhaps, as if it were personal 
property. 

Another is about to do your work — his 
undertakings will be praised at the expense 
of yours. Another will profit by your 
labor, your pains, your expedients, to bril- 
liantly continue what you had begun, — 
it will be forgotten that the first idea came 
from you, that it was you who took the 
first steps, and overcame all the obsta- 
cles. 

Another, — God may permit it, will refuse 
to consult you in anything, will purposely 
(so the Evil One will make you believe) 
obliterate all you have done, and pursue 
a course directly opposite to yours, until it 
will seem to you that he is seeking to 
efface every trace of you. Another, finally, 
will be vaunted even before you as the best 
superior ever elected. . . Ah ! if you have 
not labored purely for God, how you will 
suffer ! 



2 2 Introduction. 



IV. 



After deposition comes the rendering an 
account of your administration. — Imagine 
that the hour of death has come and that 
you are before your God ! 

Ah! if God is good, infinitely good, to a 
superior who has co-operated with Him in 
the sanctification of souls, who has lent 
Him his hands to serve and care for His 
children ; — who has lent Him his intelli- 
gence to direct them ; — his heart to love 
them ; — his words to teach them ; — if God 
has infinite mercies, infinite pardon, for 
such a superior, how terrible He will be to 
one who has suffered Him to lose one of 
His children ! 

Let us reflect upon the judgment to 
which you will be subjected upon this 
point alone, the souls of your religious. 
There are some of your subjects who have 
died while you were superior. God con- 
fided their souls to you to be sanctified. 
They were not possessed of good dispositions. 
God knew it and sent you grace to bear 
with them and help them to conquer their 
temptations. They had grave faults ; God 



Introduction. 23 

knew it and sent you grace to help them in 
their efforts to amend, efforts which their 
weakness never permitted them to continue. 
They were rebellious, obstinate, exacting, 
proud. . . God knew it, and it was for their 
correction and amendment that these un- 
happy souls were sent to you. What have 
you done for them ? What was the extent 
of the assiduous care and devotion which 
you bestowed upon their souls ? What 
were the prayers, the supplications, the 
mortifications you offered for them ? — Let 
us not push this examination too far, it is 
too alarming. What are we to conclude ? 
Must we be discouraged and fly from our 
responsibility, ask to be relieved of our 
charge? No, that is the resolution of a 
cowardly soul. Let us go before the 
Blessed Sacrament and meditate upon 
these words of Jesus Christ : " Without Me 
you can do nothing." — John xv. 5. Com- 
prehend it well, nothing ! And upon these 
words of St. Paul : " 1 can do all things in 
Him whostrengtheneth me." — Phil. iv. 13. 
Weigh them well, all things ! The great 
watchwords of superiors should be courage 
and confidence. 

A life of great peace, even in the midst 



24 Introduction. 

of the most terrible agitations, is always 
possible to a superior who, with no other 
desire than to live in humble submission 
and devotion, is chosen by God from among 
his companions, and placed at the head of 
a community, even as God took David 
from his flocks and placed him as king over 
the people of Israel. He can say to him- 
self, in all truth : God who wishes me to 
serve Him, is obliged to give me all that is 
necessary to succeed in a work which is //is, 
not mine. He is the workman, I am the in- 
strument. The only end of all my efforts 
must be never to separate myself from Him. 
Behold the thought which must ever ac- 
company him, the thought which will 
stimulate him to labor, to labor in spite of 
obstacles, to labor to the end of his strength, 
and to die exhausted with labor for his crood 
Master, happy to be able to say to Him : 
" I have fought a good fight, I have fin- 
ished my course. . . . There is laid up for 
me a crown of justice. — II. Tim. iv. 7, 8. 
Then courage and confidence ! 

O religious superiors to whom, whether 
priests or nuns, the care of souls is in many 
respects confided, if God permits this book 
to reach you, read it attentively, — do not 



Introduction. 2 5 

let a month pass without glancing over a 
few of its pages. 

It will prove to you a trustworthy and 
faithful friend, who will gently lead you 
back to. God if you have wandered, from 
Him, or cause you to feel more sensibly 
the support God lends you if you have had 
the happiness of keeping ever near Him. 

A true friend, who will speak to you with 
simplicity, and, disguising nothing, reveal 
to you your faults and the means you 
must adopt to diminish them. 

A watchful friend^ who will show whither 
your trifling infractions of the rule and 
your little negligences may lead you. 

A prudent friend^ who will in no way ex- 
aggerate your obligations, and will beware 
of frightening or discouraging you. 

An affectionate friend^ finally, who will 
compassionate your weakness, whose heart 
will be ever open to you, whose arms will 
be ever extended to receive you, to help 
you, to restore you to the good Master of 
whom you have such great need, and who, 
in His turn, will say to you these consoling 
words: My child, I have need of thee I 

The object of our little book is to show 
you in your position: 



26 Introduction. 

ist. The duties to be fulfilled. 
2d. The virtues to be practised. 
3d. The faults to be avoided. 
4th. The means to be adopted. 
5th. The rewards to be expected. 



CHAPTER FIRST. 

The Duties to be Fulfilled. 

I. 

Daily repeat to yourself at your morning 
meditation or during Mass the following 
thought : 

" All the souls whom God confides to 
me, — all without exception, are sent me 
that I may fill to them the duties of & par- 
ent and guide. My duty as parent is to 
spare them all the pain I can and to soften 
that from which I cannot save them. 

* k My mission as guide is to form them 
to virtue. 

" If through any fault of mine a soul 
suffers or is left without consolation — if 
through my fault it practises no virtue, — 
God will punish me, because I shall not 
have fulfilled the duty He imposed upon 
me." 

Each evening, before going to rest, make 
it a duty to offer a decade of the beads or 
some special prayer for those among your 
27 



28 The Duties to be Fulfilled. 

religious to whom you have given pain or 
whom you left in suffering — to ask pardon 
of God for the faults you have committed 
or allowed to be committed. — and see 
whether there is any reparation to be made 
the next day. 

II. 

Your mission as parent and guide 
imposes upon you four principal duties 
toward your religious, whom we shall 
henceforth call your children. 

You should : 

ist. Love them. 

2d. Edify them. 

3d. Instruct them. 

4th. Correct them. 

First. To Love your Children. 

Z The Motives and Qualities of this Love. 

1. You should love your religious because 
they have become your children, because 
you hold to them the place of those par- 
ents from whom they have parted, or whom 
God has taken from them, — because they 
come to the convent naturally hoping to 
find in you a parent. Ah ! those religious 



The Duties to be Fulfilled. 29 

so repugnant to you, how tenderly their 
mother loved them ! How tenderly they 
are still loved, those among them who 
still possess a mother ; ask them of her 
love, particularly the younger ones. 

Their mother ! How her memory moves 
them ! That mother who, despite their 
failings, their faults, their bad dispositions, 
protected them, cared for them, esteemed 
them ! 

A mother's love is strong : nothing can 
destroy it, nothing can weaken it ; it is a 
tender love, ever finding new means of mani- 
festing itself; it is a generous love, which 
unceasingly labors with renewed devotion. 

The difference between the love of a par- 
ent according to the flesh and yours, a 
parent in the order of grace, is that the first 
is instinctive, the latter is accepted, granted, 
and carefully preserved. 

God puts it in the heart of every supe- 
rior, if that heart be well disposed. If 
you possess it not, and you will recognize 
it in your treatment of your subjects, your 
heart has not attained the degree of sanc- 
tity God asks of you. 

The foundress of the Capuchins of Aix, 
speaking to her sisters one day, said : 



30 The Duties to be Fulfilled, 

" When a mother gives her daughter in 
religion, she remits her into the hands of 
the superior as a sacred deposit, thus sacri- 
ficing her maternal solicitude and her own 
authority; therefore, my sisters, if I felt less 
tenderness for you, or was less eager than 
your mothers to supply your wants, my 
conscience would not be satisfied, and I 
should not feel I had attained the spirit of 
my mission." 

2. You should love your religious be- 
cause you hold the place of Jesus Christ to 
them. They have left their families, — 
sacrificed perhaps a promising future to 
give themselves to Jesus. If Our Saviour 
lived upon earth, they would have joyously 
gone to enroll themselves among His fol- 
lowers, to live in subjection to Him, to 
serve Him, to follow Him everywhere. 

Jesus is no longer visibly present with us, 
but He has said to each of your children, 
" My child, this superior holds My place to 
you ; go to him; love him as you would 
Me/' And he has come, full of confidence, 
to abandon himself to your guidance as 
completely as he would to that of Jesus. 

Imagine for a moment the affection 
Jesus would bear him ! 



The Duties to be Fulfilled. 3 1 

My God, when I behold all that Thou 
didst for Thy apostles, for little children, 
and even for guilty souls! When I see 
Thee call them, draw near to them,, slowly 
and patiently instructing and encpuraging 
them! Have I not reason to picture to 
myself what Thou wouldst do for this sub- 
ject, so full of good-will, and who has 
made so many sacrifices to come to Thee ? 
If Thou hadst seen him weary and sorrow- 
ful, how tenderly Thou wouldst have con- 
soled him! 

If Thou hadst seen him weep, how kind- 
ly Thou wouldst have asked the cause of 
his tears! 

If Thou hadst seen him ill and suffering, 
how carefully Thou wouldst have cared for 
him ! If his trying disposition rendered 
him less amiable, how untiringly Thou 
wouldst have used every means to make 
him more gentle and affable ! 

II. The Practice of this Love. 

The object of all true love is to secure 
the happiness of the person loved. 

Now, to make another happy we must 
devote ourselves to his interest ; making 



3 2 The Duties to be Fulfilled. 

him happy means continually seeking 
what will seriously benefit his soul, his in- 
telligence, his heart. 

This duty for a superior, then, consists in 
earnestly striving to overcome all preju- 
dices against his religious, which the Evil 
One will sometimes create in his heart, 
prejudices inspired by their dispositions and 
faults, and which require constant vigi- 
lance to conceal and subdue. 

It consists in bearing sweetly, without any 
visible effort, with each religious, with his 
eccentricities of character, his whims, his 
rudeness, and in receiving all with the 
same peaceful, kind, pleasant countenance. 

It consists in not permitting oneself to 
be irritated by their faults, and, above all, in 
subduing any resentment excited against 
them by these faults. 

It consists in receiving them kindly 
when they come to ask a permission, or a 
moment's interview; in always giving them a 
kind word when you can not accede to their 
request. A kind word is always possible,* 

It consists in kindly and patiently hear- 

* " Come to me day or night " Mother Emilie used to 
tell her sisters, " whether I am at my prayers or in medita- 
tion. I am alwa< s at your service ; do not fear to disturb me. 
A superior expects to be disturbed ! " 



The Duties to be Fulfilled. ^ 

ing their complaints, which are sometimes 
without foundation, most frequently unjust 
or constantly repeated — in consoling them 
in their trials and anxieties, never peimit- 
ting any one to think he wearies you. 

It consists in soothing them in their 
physical sufferings, even though you know 
they are imaginary or exaggerated ; — in 
giving them even more care than is neces- 
sary in their sickness or infirmities — in giv- 
ing them all that you conscientiously can 
without disturbing the community 01 injur- 
ing their souls ; — in never permitting them 
to see that what you do for them requires 
a great effort, or is expensive \{ it is a rem- 
edy, or troublesome if it is something re- 
quiring extia care. 

It consists in being eager to provide all 
the necessaries of food, clothing, health 
which your religious may require. 

It consists in helping them to bear the 
burden of common life, which, in truth, has 
its miseries, either by rendering them some 
little service from time to time, or by pro- 
curing them some pleasure, than which 
nothing is easier if we are so disposed. * 

* " Mother " said a sister to her superior one day, '' here 
ii a book which I prize very highly, because it contains 



34 The Duties to be Fulfilled. 

It consists in being affable with your 
religious — giving your orders kindly, and 
showing yourself pleased with their least 
efforts. 

It consists not only in allowing them 
free access to you at all hours, but also in 
anticipating them when you see that they 
do not venture to expose their wants to 
you ; — in seeking them when they fly from 
you, despite the repugnance you may ex- 
perience, until you conscientiously feel that 
you have exhausted the resources of your 
affection. Ah ! it is hard, very hard, to act 
against poor wounded nature ; it is hard to 
overcome such antipathies, to hear pater- 
nal promptings above a multitude of seri- 
ous, grave reasons urging us to leave the 
rebellious, insolent religious to himself. 
But what a grand act of love it is in God's 
eyes ! 

Finally, making your children happy 

pages which benefit me very much, and then, — it was given 
me by one who is very dear to me ; I pray } 7 ou, allow me to 
keep it." The superior smiled. " What about the spirit of 
poverty, my daughter? A gilt-edged book! and that 
wretched verb to possess, which we have stricken from our 
vocabulary ? . . . Listen, daughter ; I take the book, it is no 
longer yours, but, because of the good it does you, I lend it 
to you. Therefore keep it and make use of it, only bear in 
mind that it belongs to me, and be ever ready to return it 
to me. 



The Duties to be Fulfilled. 3 5 

consists in generously providing for the 
wants of their souls. The souls of your 
children ! Ah ! how you should love 
them ! It was specially for them that God 
confided to you a parent's mission. 

The salvation of the souls of your chil- 
dren ! Behold the principal end of all 
your efforts, of all your care, of all your 
solicitude. The care of their bodies which 
we recommend to you should only be a 
means to their sanctification. 

Therefore soften the interior trials which 
God may send your children by listening 
long and patiently to the details they con- 
fide to you — -pity them, and treat with de- 
voted care such spiritual maladies as 
scruples, temptations, melancholy, discourage- 
ment, which are often so painful. Be zeal- 
ous and at the same time prudent in 
affording souls thus afflicted opportunities 
of communicating with the confessor a little 
more frequently ; call in a strange confessor 
if you think best, just as you would call in 
another physician in cases of grave illness. 

We shall speak later on of the prudence 
to be observed in calling any other than the 
ordinary confessor. It may lead to grave 
abuses, but, at the same time, never permit 



36 The Duties to be Fulfilled. 

a poor soul whom you know to be pious 
and faithful, and tried by God in a special 
manner, to suffer for want of a few words 
which will restore it to calmness and peace. 
It is not by restricting, by denying souls, 
nor by continually refusing them succors 
which, after all, they have a right to ask, that 
you will establish the reign of God in their 
hearts. A very important thing is to ex- 
pand souls, and only love will do this. 

Give them every facility for observing all 
points of the Rule; special retreats, monthly 
retreats, visits to the Blessed Sacrament. 
There are occasions when pressing labors 
in the community require extra time, and 
God does not forbid us to take it from the 
hours usually devoted to Him, but then 
teach your children to labor more directly 
in His presence, — such work will be prayer. 



The perfection of government consists, 
St. Francis of Assisi tells us, in the practice 
of five words : to love, to watch, to bear, to 
pardon, to nourish, and the word love could 
sum it all. Then love, love much ! 

Love is strong, it will prevent you from 



The Duties to be Fulfilled, 37 

sinking under the burden of your charge. 

Love is ingenious, it will inspire you with 
innumerable means of winning souls. 

Love is alluring, it will end by attaching 
hearts to you. 

" I do not say, my daughter/' St. Fran- 
cis de Sales writes a superior, "that you 
must be flattering, coaxing, smiling, but 
sweet, gentle, amiable, affable. Love all 
your daughters with a cordial, strengthen- 
ing, pastoral, motherly love, and you will 
do all that is required of you. This con- 
dition alone will suffice, and without it 
nothing will suffice." 

Be father, mother, nurse, physician ; be 
all things to all ; and when you are embar- 
rassed how to act ask yourself: Jf their 
mother were present, what would she do f If 
Jesus Christ were present, what would He tell 
me to do ? 

Love, love ! " An affectionate word," 
says St. Vincent de Paul, " will suffice to 
calm grave disquiet, and render a subject 
content and happy." 

This precept to love will echo through 
all the pages of this little book. 



38 The Duties to be Fulfilled, 

Second. To Edify your Children. 

I. The Motives of this Edification. 

a. The example of Jesus, who began by 
practising and then taught. — How will you 
give advice, or, above all, administer a re- 
proof, if you feel that your religious could 
say : we follow your example. 

Ask yourself sometimes whether Jesus 
does not say to you, in the words of the 
Gospel : Physician, heal thyself. 

b. You, whom God has placed at the head 
of your companions, imposing upon them 
the obligation of following you. must walk 
in the path of heaven ; — now this path is 
clearly revealed to you by your Rule, which 
regulates the duty of every hour. How 
will you venture to command others to 
walk in this path if you yourself do not 
walk therein ? 

c. You are like a torch which God has 
made more brilliant, that all may see by 
your light what they must practise. Think 
of this whenever you are placed in a posi- 
tion of any prominence. Your religious 
will only be what you are ; and it may 
generally be said : Like superior, like com- 
munity. It is, in fact, most astonishing, the 



The Duties to be Fulfilled. 39 

resemblance which establishes itself between 
the spirit of a superior and the spirit of 
his community. You will not be faithful, 
silent, punctual a whole year without your 
children following you insensibly in the 
practice of these virtues. 

There is nothing more forcible and con- 
vincing than example; it gives to precept an 
irresistible authority; — if, when a command 
is received coldly, you can say : What I my 
children, is this so difficult? and, putting your 
hand to the work, enforce your words by 
example, your religious will not be willing 
to remain behind you. Authority unsup- 
ported by example is irritating; it embitters 
community life and produces usually either 
hypocrites or rebels. Example is the first 
duty of your state; without it all your 
functions are either useless, or an occasion 
of fall and scandal to those whom God has 
confided to you. 

Your title of superior dispenses you 
from nothing ; never forget these words of 
a saint : A superior, to grant himself a dis- 
pensation, must have twice as much need of it 
as others. 



40 The Duties to be Fulfilled. 

II. The Practice of this Edification. 

The edification due your children extends 
to all things. They should find edifica- 
tion in your speech, your bearing, your 
recreation, and not unfrequently the ex- 
ample of an exterior recollected without 
constraint, grave without affection, cheerful 
without levity, will contribute as powerful- 
ly to their salvation as your modesty in 
prayer. 

Be a little serious rather than too easy in 
your bearing and carriage. 

Let it be seen (without any ostentation 
on your part) that you submit to all the 
minute details of the Rule. You are per- 
mitted excess in this respect. Be the first 
at all the public exercises, begin at the 
exact hour, and finish at the exact hour ; — 
be punctual particularly at the morning 
exercises. 

Observe silence as scrupulously as the 
least of your children. — Let your tone of 
voice be a little low rather than the least 
degree too loud, — repeat the public prayers 
a little slowly rather than too rapidly. Be 
habitually affable, that your manner may 



The Duties to be Fulfilled. 4 1 

intimidate no one ; oblige yourself under 
pain of a self-imposed penance never to 
offend any one who approaches you. 

Meet every one graciously and yield 
sometimes even to unreasonable claims. 

We always picture the saints extraordi- 
narily kind, patient, and gracious. 

Nothing scandalizes and estranges a 
community from a superior more than de- 
traction and raillery. They are most unfor- 
tunate faults ; if you are subject to them 
make heroic efforts to correct yourself. — It 
is incredible the harm an imprudent word 
or a malicious smile sometimes does. 

Nothing injures a superior's administra- 
tion more than an impression that he is 
not discreet, and repeats what is confided 
to him (We shall speak of this later on), and 
that he bears resentment for faults commit- 
ted against himself. — A habit of getting 
angry at trifles also robs him very quickly 
of the esteem of his religious 

You are not conscious of it, but your 
subjects instinctively study your expression, 
your bearing, your gestures, and if they see 
you yield to irritation, to vexation, to 
annoyance, like one of themselves, they lose 
their respect for you ; you lose the prestige 



42 The Duties to be Fulfilled. 

of your position, and much of the good 
\ou might effect is rendered null and void. 
A superior should be or at least appear 
insensible to little slights, little failings in 
politeness, want of consideration, etc., and 
should continue gentle and kind like a 
parent who receives a blow from the inno- 
cent little hand of a fretful child. Wait 
until the feeling of annoyance has passed, 
then, later, with a kindly smile, say a few 
words which will make the erring religious 
sensible of his fault. 



Establish for yourself the reputation of 
piety, not by remaining longer than others 
in the chapel, nor by affecting a constrained 
modesty, but by being 4ruly united with 
God — and this is always evident, without 
one's being able to account for it. 

If it can be said of you, he does nothing 
without consulting God, rest assured you will 
be spared many murmurs. Other virtues 
may be feigned in a measure, piety never. 

Piety is a gift to be asked for, a reward 
to be merited. It is apparent, though its 
possessor be unconscious that he possesses 



The Duties to be Fulfilled. 43 

it ; it is manifest in one's bearing, in one's 
words, in one's affection, in everything. 

To be pious is to have one's heart, one's 
mind, even one's senses filled with God ; 
then the thought of God predominates 
over all other thoughts, the name of God 
mingles with all our words, and the bless- 
ed name falls so sweetly and naturally 
from our lips that it shocks no one. Oh, 
yes, ask God to give you the gift of piety ! 

" Where is your mother?" a religious 
was asked. — '' If she is not in her cell, as 
the community is not assembled, you will 
find her before the Blessed Sacrament, " the 
religious answered; "our mother," she 
continued, " has but these three resorts : the 
community, her cell, and the Blessed Sacra- 
ment." 

Add to this tender devotion to the 
Blessed Sacrament devotion to the Blessed 
Virgin. Frequently speak of her, fre- 
quently offer her the beautiful homage of 
the rosary ; the reputation of devotion to 
the Blessed Virgin is most profitable to a 
superior. 

Every year, on the anniversary of your 
election, consecrate yourself, your house, 
your religious, to the Blessed Virgin, and 



44 The Duties to be Fulfilled. 

remind her that you have established her 
first superior. 

Ah ! if you are not truly pious, how will 
you bear the weary, overwhelming burden 
of your charge? What will you have to 
console you ? What will you have to re- 
animate you? How will you fulfil toward 
your children the duties not only of a par- 
ent, in a material point of view, but your 
duties as the guide of their souls ? Remem- 
ber that the souls of your religious are con- 
fided to you just as much as their bodies, 
and that souls are nourished by inspiring 
them with piety. How may you inspire 
that which you do not possess ? 

St. Teresa, writing to a superior, said : 
. " God has shown me that you lack the 
most fundamental qualities for your office, 
that is, piety and a spirit of prayer ; now, 
when there is anything lacking in the 
foundation, the edifice crumbles ; a want 
of piety always leads to a disrelish for the 
things of God, produces trouble of soul, 
sadness of mind, haughtiness of speech, 
and a cold, repellant, or frivolous bearing. 
Hence follow a disinclination to oblige 
others, a total want of heart, of considera- 
tion, of charity, a very poor religious spirit, 



The Duties to be Fulfilled. 45 

and sometimes almost a want of common 
sense in judging your subjects." 



Never refuse others what you have felt 
you could grant to yourself; remember 
that all the indulgences you allow yourself 
are known in the community. 

Accept with a sweet and joyous resigna- 
tion the trials which come to you and the 
accidents witnessed by those about you ; 
speak frequently of Divine Providence and 
of the wisdom of blessing God in trials. 
Here, again, is something which contributes 
most powerfully to edify others: To will 
what God wills ! 

Speak of yourself as little as possible, 
and establish for yourself the reputation of 
not liking flattery. 

Third. Instruct your Children. 

/. The Motives of this Instruction. 

a. You have a parent's office ; the souls 
of your religious are confided to you as to 
a parent, and one of the first duties of 



46 The Duties to be Fulfilled. 

parents is to nourish and sustain their 
children. Now the food of souls is the 
knowledge of Jesus Christ, the love of 
Jesus, and the means of acquiring this 
knowledge and this love. 

b. You are a guide whose mission is to 
lead souls to heaven ; therefore you must 
teach them the way thereto, and you 
must study it yourself, learn its difficulties, 
its dangers, its illusions, its facilities, if you 
would safely guide others. 

The better instructed a soul is, the more 
easily will it rise to God ; and an instruc- 
tion which seemingly has no other end 
than to enlighten and expand the mind 
gives, nevertheless, more delicacy to the 
heart and awakens it to a truer appreciation 
of the beauty, goodness, and infinite per- 
fections of God. 

Doubtless our proper science as well as 
the most consoling, most useful, and even 
the most attractive science, is the science of 
conversing with God in prayer, of destroying 
our evil inclinations, of acquiring virtues. 
But if this is in a great measure the result 
of grace, it is also due to our particular 
labor ; God frequently requires us to pre- 
pare th? field before He will sow His giaces. 



The Duties to be Fulfilled. 4 7 

Each of your religious is called to a 
special degree of perfection, which he will 
attain only in proportion to the means fur- 
nished him. For this end God placed him 
under your direction, and you are respon- 
sible before God for the virtues which he 
fails, through your fault, to practise. 

Imagine your divine Master in your 
position, and you will see with what patient, 
assiduous care He would prepare the souls 
of your children, how He would stimulate 
them, kindly repeating in a thousand differ- 
ent forms the lessons He thought necessary 
to them. 

Since you represent His authority, repre- 
sent also His devotedness. 

II. By whom this Instruction should be 
Given. 

a. By the Preaching of a Priest. 

Place yourself in a position to afford 
your religious opportunities of hearing the 
word of God as frequently as possible. On 
great feasts ask, if you wish, for a formal 
sermon ; but ordinarily insist upon having 
familiar and simple instructions. 



43 The Duties to be Fulfilled. 

Happy the community possessing a de-* 
voted priest, who once a week or at least 
twice a month preaches God's word to 
them, — God's word, which nothing can 
replace ! Change but little, if possible ; 
let it be generally the same voice which 
instructs you ; it may be perhaps less at- 
tractive, but it will be more profitable. 

The great number of preachers heard 
in a community is a source of dissipation, 
prejudice, criticism, and, in communities 
of women, of ridiculous attachments. The 
heart loses by it what the mind seems 
to gain. The religious heed the voice, . 
study the delivery, and appreciate the 
preacher more than his teaching. 

Religious, particularly women, have the 
reputation of being critical, difficult to 
please, and as they are indiscreet in giving 
their opinion, they frequently injure the 
ministry of a priest, and it is for this 
reason that so few are willing to give 
themselves solely to their service. 

Accustom yourself first, and then your 
religious, to regard the priest who instructs 
you, who officiates for you, who directs 
you, as the minister of Jesus Christ. His 
hands which are stretched forth to bless 



The Duties to be Fulfilled. 49 

you, his lips which counsel you, distribute 
God's grace. Then, why study so critically 
the manner in which these graces are given 
you ? It is not the form in which they 
come to you, but the graces themselves 
which will sanctify you. Ah, what good 
a priest might do in a religious house 
where he felt his ministry was appreciated 
and esteemed ! 



b. By your own Instructions. 

Let us give here a few counsels con- 
cerning these to superiors of communities 
of women. 

Whether you are speaking at chapter, or 
upon any other occasion, never let your in- 
structions have the appearance of a studied 
sermon ; your mission is not to preach, it 
is the mission of a mother, of a guide, and 
your counsels, particularly to your children, 
should come from your heart. — Read Les 
Entretiens de St. Francois de Sales a ses 
religieuses; Le Commentaire des Regies and 
Les Reponses aux Questions de Ste. Chantal \ 
you will find in them models of that sweet, 
gentle, persuasive eloquence, which should 



50 The Duties to be Fulfilled. 

be the chief characteristic of a superior's 
instructions. 

' ' Let us love one another/' said a su- 
perior at the close of an instruction on 
charity, "let us love one another and 
mutually do all in our power to brighten 
life to one another ; if this be the great 
command imposed upon all men, how 
much more forcibly is it addressed to us in 
our position ? Do we not hold to one 
another the place of the mother, the 
sisters, the friends from whom we have 
parted ? Ah ! upon whom, then, may we 
expend that sympathv and love which God 
has placed in our hearts ? . . . . Yes, my 
children, let us love and bear with one 
another; for life, at best, is so full of 
thorns." — Here the heart speaks. 

Bow truly maternal is the language of. 
holy superiors to those whom they called 
in all sincerity their children, their dear chil- 
dren. How full of tenderness are the ex- 
hortations of St. Vincent de Paul ! 

But there are times, and what superior 
has not experienced them, when our lips 
refuse to express the affection with which 
the heart is filled. We feel that we love 
these children present before us, we would 



The Duties to be Fulfilled. 5 1 

speak to them of this love, make them sen- 
sible of it, but it seems in a measure 
physically impossible. Our lips are sealed 
by the knowledge that among our children 
are a few systematically opposed to us, 
who hear our words only to criticise, ridi- 
cule, and misinterpret them, or who listen 
with an air of contempt and a fixed cold 
stare. Oh, what courage it requires to 
speak under such circumstances ! How 
much virtue it requires to fulfil one's duty ! 

Address a fervent prayer to God before 
your instruction and repeat to yourself, 
the good God wills it, He will gather my 
words, it is God whom I wish to please. 

Avoid all allusion to your fears, which 
usually are exaggerated ; on the contrary, 
speak confidently, say to them sometimes 
that you are glad to speak to earnest re- 
ligious, upon whose good will you can 
rely. Avoid speaking in a tone of com- 
mand, never say do this, but let us do this. 

In exceptional cases, when you are 
obliged to speak with authority, God will 
give to your voice and words the necessary 
firmness, if you have earnestly sought the 
help of His grace before speaking. 



52 The Duties to be Fulfilled. 

c. By good Reading. 

The choice of books to be read in a 
community is often perplexing.* 

There are doubtless certain well known 
books which should be read periodically in 
the community, at the same time not so 
frequently as to create a distaste for them, 
and perhaps it would be well to introduce 
at intervals other works recommended by 
the director of the house. 

Let us not forget that books read in 
public should be suitable, as far as possible, 
for all the community. Therefore do not 
select those which treat of extraordinary 
ways by which God leads souls, or only 
of special revelations to souls. 

Here is a list of works suitable for pub- 
lic reading in the community, by omitting 
those portions which treat specially of 

* There should be a library in every community, and a 
sum of money set aside each year for sustaining it, particu- 
larly in teaching Orders. " After the chapel, the library," 
says an ancient writer, " is the department upon which we 
should bestow most care." 

In forming a library, as well as in making any additions, 
you should always consult ecclesiastical superiors, who. will 
suggest the books, and classify them in different categories. 

Let there be several copies of books read during retreats, 
and of pious books most in use. 

Only the superior, in communities of women, should de- 
cide concerning the books which each sister may read pri- 
vately. 



The Duties to be Fulfilled. 53 

superiors and different offices : Rodriguez, 
The Knowledge of Jesus Christ, and The 
Religious Man, by St. Jure. The Spirit of 
St. Francis de Sales, the same Saint's Let- 
ters to Religious. La vraie el solide piete, 
an extract from his works. The Religious 
Sanctified, by St. Liguort, and other ascetic 
works by St. Liguori, who is always so safe 
in doctrine, and in his practical teachings 
so pious, clear, and full of unction. The 
Glories of Mary, The Practice of the Love of 
God, The Art of Profiting by our Faults, 
Le Traite de Vobeissance, par Tronson, Les 
Lettres sur la vie religieuse, par Mgr. 
Angebault, and a few of the very instructive 
works of P. Grenade — The Interior of 
Jesus and Mary, The Hidden Life of the 
Soul, and Les Car ac teres de la vraie devotion, 
by P. Grou. — Le Traite de la paix interieure, 
by P. Lombez. — Les Pensees, la Re traite, 
and a few of Bourdaloue's sermons. The 
works of P. Judde and P. Nouet. — Le 
Guide Ascetique. * Les Conferences spiritu- 



* In this book as well as Rodriguez the author introduces 
a great number of incidents which are by no means clearly 
authenticated. While respecting all the relations of the 
saints to whom God gave a great spirit of faith, we must re- 
frain from citing such incidents as proofs, but simply receive 
tnem as the writers give them, i. e., as edifying traits. 



54 The Duties to be Fulfilled. 

elks, by L'Abbe Basinet — Les Instructions 
sur VEtat retigieux, by LA±>be Urvoy — 
Lives of the Fathers of the Desert. The 
works of P. Marin, which are not suffi- 
ciently appreciated at the present day. — 
Biography or Life of some Saint or Blessed. 
— Annals of the Order and of the Com- 
munity, if written. Among the Lives of 
the Saints to be read each day choose the 
most edifving: Ribadeneira, P. Giry, P. 
Croiset, Father Lacordaire, Father de Rav- 
ignan, Pere Renault, Father Balthasar Al- 
varez, St, Teresa. 

These books are generally known in 
religious houses; though they are all prof- 
itable, there are nevertheless ceitain chap- 
ters which should not be read in public. 
The superior would do well to mark such 
chapters before the reading. * 

In communities of women no book, 
whatever its reputation or popularity, 

* This list, of cours •, may be very much extended. We 
do not speak of the books of M:ditation adopted in each 
Institute, and which should be changed as little as possi- 
ble, — nor of Devotional Manuals, — nor of well known a d 
well appreciated books, like the Imitation, the Spiritual 
Combat, which each religious should have for his own use, 
nor of certain pious books, like Visits to the Blessed Sacra- 
ment, by St. Liguori, the works of P. Eymard on the Holy 
Eucharis+ , and others which should have a permanent place 
on the Piie-Dieux in the chapel. 



The Duties to be Fulfilled. 5 5 

should be introduced without the authori- 
ty of the ecclesiastical superior, who alone 
has the grace to decide concerning it. 
There are, however, among the Lives of 
Saints or Founders of Orders published at 
the present day many which are truly edi- 
fying and very profitable, because of their 
instructive details and wise reflections ; the 
majority are a veritable treatise on asceti- 
cism and cannot be read without great 
profit. The following are some of the best 
known: The Life of St. Francis de Sales 
--of St. Chanlal—of M. Oilier -of Father 
Lacordaire and de Ravignan. . . of M?ne. 
Bar rat, of Mme. Duchesne, of Af?ne. Hen* 
netta Kerr, etc. Be strict concerning the 
introduction of daily or monthly journals 
and works which treat of the affairs of the 
day. Many communities have seen their 
spirit of prayer, of recollection, and charity 
weakened by such readings, which create 
discussions, fears, and party spirit. 

d. By particular Advice. 

It is particularly in these pious inter- 
views with your children that you can be 
of great service to them. 



56 The Duties to be Fulfilled. 

In these intimate conferences, which are 
called direction, you guide in the difficult 
path to heaven souls that come to you 
sometimes with great embarrassment, and 
much timidity. 

Direction is difficult ; and this difficulty 
comes most frequently, I know, from a want 
of confidence on the part of a subject who 
hesitates, fears to be indiscreet, who perhaps 
has been repelled sometime, — who does 
not care to make himself known to his su- 
perior, or perhaps has been prejudiced 
against you by wicked minds. But if you 
are very pious, very patient, truly paternal in 
your treatment of such a religious, you will 
end by doing him good. It may be that he 
will say nothing, will receive your ques- 
tions in silence, with a cold, distrustful, 
even obstinate manner. But do not lose 
patience or resort to harshness ; say a few 
kind, encouraging words, ask some little 
service at his hands, and do not detain the 
unhappy soul too long ; let him be able 
to say, when he leaves you : / gave him 
pain, but he did not let me perceive it. 

Do not, above all, be curious, or seek to 
learn by force or artifice the secrets of a 
soul that will not confide in you. 



The Duties to be Fulfilled. 57 

Remember that there are three things 
which never come under the rule of this 
direction: 1st, anything relating to sins; 
2d, anything requiring a theological de- 
cision ; 3d, anything relating to tempta- 
tions likely to excite the passions or cause 
a blush of shame. * 

As a rule, when you observe any repug- 
nance on the part of a subject to speak of 
some matter, change the conversation, never 
insist upon confidence ; otherwise you 
may force your religious to deceive you. 

There are religious who seek direction 
to make the most of themselves, to mon- 
opolize the kindness of their superior ; — . 
they will compliment you, speak, covertly 
at first, of the faults of their companions 



* In D Esprit de la. Mere Emilie we are told that the hol-y 
superior, " Mere Emilie, always checked with great prompt- 
ness any confidence on the part of the sisters who entered 
into detail concerning subjects or thoughts against purity, 
unless it were a young religious, whose conscience needed to 
be enlightened upon things of which she should have a 
reasonable knowledge, for her own benefit or that of the 
children confided to her care. — There are, of course, many 
things upon which a superior may enlighten one, or decide 
for one better than a confessor. She inquired very little into 
the motives which kept a Sister from the holy Table, unless 
she had reason to believe that she absented herself through 
a scrupulous fear; she had too just a fear of constraining a 
conscience or interfering with the ministry of the priest to 
act otherwise." 



58 The Duties to be Fulfilled. 

seek to excite your distrust. . . Beware of 
them ! 

Here is a summary of questions which 
will be of service to you in drawing out 
the more timid souls. 

On happiness in a Community : Ask what 
renders one happy ? — What disturbs one's 
happiness ? If you receive a wise reply, 
encourage him; if he is timidly or nervously 
silent, pass on quickly to something else ; — 
if he speak to you of his family, let him 
open his heart to you as fully as he will. 

On his duties : Whether he has much 
difficulty in fulfilling them ? In this re- 
spect, particularly, do all that you can to 
lighten the burdens of your religious ; — 
offer them a period of rest, if possible ; 
praise them for their labor ; show them 
that you appreciate all their zeal ; sympa- 
thize with them in their trials and weari- 
ness ; encourage them, and comfort them 
for their want of success. 

On Virtues : What are those which they 
have tried to acquire since their last 
direction ? Mention one and the means of 
acquiring it. 



The Duties to be Fulfilled, 59 

On the Sacraments ; Whether the con- 
fessor is informed whenever he abstains 
from holy Communion — whether he re- 
ceives holy Communion willingly, — wheth- 
er he asks permission to abstain from holy 
Communion or from celebrating Mass. 
(As a general rule refrain from asking a 
subject his reason for absenting himself 
from the holy Table. Never insist upon 
any one receiving holy Communion when 
he has asked to be dispensed, if you would 
not expose another to commit a sacrilege.) * 



* In support of what we have just said we recommend 
you to read the following from a well known theologian, 
Collet : " In' a Community where it is the rule to receive 
two or three times a week a religious who abstains from 
holy Communion whole weeks at a time will naturaly 
excite comment. But if ever a superior had need to be 
1 autious and prudent it is upon unhappy occasions of this 
kind. Participation in the divine mysteries is not to be 
commanded ; it is a matter which should be settled be- 
tween the penitent and the director. It should be left to his 
decision, if we have reason to believe from his guidance oj 
others that he is not of the number of those confessors 
(happily rare at present) who imagine that one is strength- 
ened in proportion as he abstains from the Bread of the 
strong. 

" To conclude that one who abstains from the holy Table 
is subject to some grave sin which he will not correct would 
be a most rash and calumnious judgment. . . God, always 
just, and frequ ntly terrible in His designs upon souls, leads 
them sometimes by paths the very thought of which makes 
one tremble. A slight fault, a movement ol pride, of vain 
complacency. . . fills th~m with an anxiety and trouble 
which would make us smile, but which becomes, to them an 



60 The Duties to be Fulfilled. 

Fraternal Charity ; That which weakens 
it. Do not question too closely en the 
subject of particular friendships ; usually 
such friendships are reluctantly acknowl- 
edged when they are not very pure ; they 
are spoken of frankly when they are harm- 
less. 

A particular friendship is quickly dis- 
covered, but do not meet it with marked 
or brusk opposition ; gently loosen the 
bonds ; any attempt to sever them incon- 
tinently only strengthens them and excites 
evil passions where there only existed 
sympathy or childish affection. 

Health : Dwell much upon the subject 
of health, the causes which weaken it, 
the care it requires; cheerfully grant special 
permissions which are asked with simplicity, 
such as extra sleep in the morning, etc. 

Fidelity to the exercises prescribed by the 
Rule : Insist upon this fidelity, but kindly 
and gently ; ask which are the exercises 
found most tiresome, and why. Be always 

insuperable obstacle to keep them for a time from the holy- 
Table. 

" Read in the Life of St. Vincent of Paul the terrible 
anxieties which possessed him and kept him from the altar, — 
him who so strenuously advocated daily Communion. Then 
let us leave the confessor entirely free in his guidance of his 
penitents." 



The Duties to be Fulfilled, 6 1 

willing to excuse a little, while exhorting, 
encouraging to do better; offer dispensations, 
and promise never to refuse a permission 
asked for a good reason; generously par- 
don all faults generously confessed. 

Fidelity, particularly to prayer : This is the 
essential point for the support of the soul. 
Ask the method of prayer used ; approve, 
modify, retrench, according to circum- 
stances, but always with kindness and, 
above all, discretion ; never say to a religious 
that he understands nothing of the subject, 
that he is not in the right way. 

Observe a proper gravity, but be not too 
austere ; do not fear to meet him with 
affectionate playfulness and great affability ; 
let no one go away from you dissatisfied, 
even though you have been obliged to 
refuse what was asked. Oh, that it could 
be said of you as it was of St. Francis de 
Sales : " Let us go to him, " people used to 
sav, il ifit zvere only to see ourselves dismissed 
with so much grace, " * 

e. By Letters. 

When your children are away from you 

* We have published Spiritual Direction, a book 
which we take the liberty to recommend to superiors. 



62 The Duties to be Fulfilled. 

write to them occasionally to encourage 
them. — Always answer their letters, and 
without any unnecessary delay. 

You can hardly form an idea of all the 
good your letters will effect if they are 
written in a truly paternal spirit. Read 
the very extended correspondence of St. 
Francis de Sales, of St. Chantal, of Mgr. 
ChafToy, and you will see how the saints 
wrote. 

You are not more occupied than they 
were, you have the same duties to fulfil, 
therefore do as they did. If your heart is 
truly that of a good superior, let it guide 
your pen, it will furnish you all the elo- 
quence you require. 

Above all, avoid any studied form of 
elegance in such letters, only express your- 
self with prudence, and, unless you are 
very sure of your correspondent's discretion, 
do not write too unreservedly. Your re- 
ligious, particularly the younger ones, 
rarely know how to keep to themselves the 
letters they receive. Always write with the 
thought that the contents of your letter may 
be communicated to others. This is an 
inconvenient counsel to follow, but experi- 
ence has tausrht us that it is a wise one. 



The Duties to be Fulfilled . 63 

It is a custom with some Superior Generals 
to address an instruction to the different 
houses of their order under the form of a 
letter. It is a custom to.be recommended 
when superiors write animated only by a 
desire for the good of souls. 

III. The Qualities of this Instruction. 

This instruction should be of two kinds : 
one, to make your subjects true Christians; 
the other, to form them to the religious 
life. The former should precede the lat- 
ter ; in many religious communities there 
is frequently great need of religious instruc- 
tioit, that is of a better knowledge of the 
truths of Christianity . Much instruction is 
given on mysticism, the different degrees of 
prayer, while the religious can hardly give 
a reason for their faith. Insist upon the 
truths of religion, and let every one first of 
all be thoroughly grounded in the cate- 
chism. 

1 st. Your instruction should be solid'. 
practical suggestions, practical teachings 
rather than rhetoric. Make no statement 
unsupported by proof; do not indulge in 
idle discourses ; always give the motive of 
your decisions 



64 The Duties to be Fulfilled. 

Let your instructions be drawn from the 
Ho!y Scripture?, particularly the Gospels 
explained and expounded by the Church ; 
consult books approved and generally 
adopted, never permitting yourself to be 
attracted by the popularity of a new and 
unauthenticated work. 

In Communities of women the superior 
should frequently have recourse to the 
priest charged with the Community, for 
guidance in all matters relating to doctrine. 

Inculcate the practice of virtues rather 
than devotional sentiments. 

While respecting all new devotions sug- 
gested by piety, be not too eager to in- 
troduce them in your Community ; ask 
the advice of your superiors, and beware of 
overburdening your religious. 

Thoroughly impress upon your children 
the meaning of the word devotion, which is 
devotedness, not sentiment or rapture. 

Insist much upon these three virtues of 
religion : Fidelity, obedience, charity. 

2d. Your instruction should be marked 
by order and method. 

Do not speak at random, changing the 
subject of your discourse at each confer- 
ence — draw up for yourself a definite plan 



The Duties to be Fulfilled. 65 

of instruction to be faithfully followed, and 
which you may resume every three or four 
years. Let it be, for example, an exposition 
of the Rule,— of the truths of religion — of the 
Gospel of the Sunday \ — of the religious life 
and its obligations. 

The useful recommendations which pre- 
cede the conference may occasionally, but 
not often, serve as an instruction. 

If you follow no order in your instruc- 
tions, you will repeat yourself, forget many 
important points, and weary your hearers. 
Here is a list of a few works which you 
may find serviceable in preparing your in- 
structions : 

E Evangile medite par Duquesne. 

Liturgical Year. 
p Explication e?i forme de Catechisme des 
Epitres et Evangiles, published by Frere 
Philippe. 

The works of Mgr. Gay. 

Les differ entes explications du Catechism e, 
by Couturier, Guillois, — Catechisme by 
Rodez, — Bourges, and others. 

The Catechism of Persezerance by . Abbe 
Gaume, particularly the part which treats of 
the liturgy. 

E Esprit de la Mere Emilie. 



66 The Duties to be Fulfilled. 

U Esprit et la vie de sacrifice dans Fetal 
religieux, by the Rev. Pere Giraud. 

Les Vertus religieuses, by P. Valuy. 

Les Principes de la vie religieuse, par le 
P. Cotel. 

Reponses Canoniques et Pratiques sur les 
principaux devoirs des religieux, par le P. 
Andre Marie, des Freres Precheurs. 

Little Manual of Novices and Book of the 
Professed, which we have published. 

Le Cdtechis7?ie du Noviciat, par PAbbe* 
Martin. 

The works published by l'Abbe Sanson: 
Paradise on Earth — Guide de la Religieuse. 

The works of Abb6 Leg u ay : Voie de la 
Perfection — Posiulante et Novice. 

The works of P. Guillore, P. Sunn, 
St. Teresa, in which you will find subjects 
for instructions; but the works themselves 
should not be placed indiscriminately in 
the hands of all the religious. 

3. Your instruction should be prepared, 
yes, prepared with the aid of a book 
and, as frequently as possible, pen in hand. 
If you have not the time, then let your 
visit to the Blessed Sacrament be em- 
ployed in preparing what you have to say. 

You have the grace of your state, do not 



The Duties to be Fulfilled. 67 

forget this ; God is bound to help you. 

You are addressing your family, there- 
fore let there be no studied effort in your 
words ; think little of how you will express 
yourself, but much of what you will say. 

Your morning meditation will frequent- 
ly be your best preparation. Place your- 
self in God's presence, confer with Him 
on the subject on which you are about to 
speak to your religious, and give them the 
thoughts with which He shall have in- 
spired you. 

Be faithful, and you will have time for 
everything — One always has time to do one's 
duty, a superior once said to us. Meditate 
upon these words, so full of wisdom. 



After instructions on the truths of Faith, 
Christian and religious virtues, insist much 
upon the interior life. 

Procure for yourself, for example, the 
Traiie du P. Bernezai, which is very method- 
ical ; read it attentively, make extracts 
from it, expound it to your children, bring- 
ing it within the comprehension of all. 
What important and most interesting 



68 The Duties to be Fulfilled. 

things there are to be said of the interior 
life, so little cultivated. For example : 

Its excellence, its necessity, its joys. 

Its foundations : humility, a spirit of 
faith, detachment, obedience. 

Its obstacles : dissipation, immortifica- 
tion, etc. 

Its acts : seeing God, hearing God, 
speaking with God, living in dependence 
on God. * 

Return frequently to the subject of medi- 
tation ; show the necessity for it ; explain 
its methods. 

You will find very valuable suggestions 
in nearly all pious books. The Treatise on 
Prayer, by P. de Grenada, you will find a 
safe guide. 

But above all things try to practise what 
you teach. 

Fourth. Correct your Children. 

7". The Motives of this Correction. . 

i. Your religious have been confided to 
you by God that you may help them to 

* You will find in our Little Manual of Novices a sum- 
mary of the interior life which may furnish you matter for 
several conferences. 



The Duties to be Fulfilled. 69 

sanctify themselves. Now, when God con- 
fides them to you, they have perhaps faults, 
failings, bad habits, evil inclinations, of 
which they are not conscious or lack cour- 
age to correct. 

It is you who must point out to them these 
faults, failings, and bad habits, and help 
them to uproot them, laboring with them, 
or even against their will, until you destroy 
what may lead them to be lost eternally. 

If these religious are lost through your 
negligence in watching over them, in warning 
them, in correcting them — or because these 
duties are irksome to you, — or through 
your cowardice when they resist you, — 
through your indifference, which prompts 
you to argue: after all, they are responsible 
for themselves, — through your inatte?ition, 
which blinds you to their faults, — through 
your ill-regulated affection, which mates you 
fear to give them pain, — through selfishness, 
finally, which makes you fear to excite their 
prejudice, God will hold you responsible 
for the loss of their souls. 

2. You are not only obliged to correct 
these dear souls for their own good, but 
also for the good of others. 

There are pure, pious, devout, though 



70 The Duties to be Fulfilled. 

weak, souls in the Community, who in 
their obedience and simplicity will go 
direct to God if undeterred by any great 
obstacles. Now to such souls nothing 
would prove a greater obstacle or stumb- 
ling block than bad example, hence your 
rigorous obligation to remove it. 

Yes, carefully guard these privileged 
souls, these intimate friends of God. Pre- 
serve their innocence and candor, even at 
the expense of bitter sacrifices ! Here al- 
so a terrible responsibility meets you. 

Your heart fails you when you have a 
reproof to administer, particularly if it be 
one which you know will give much pain ; 
you wish you had not seen the fault, but 
you k'now it, you witnessed it, your duty 
obliges you to act; then do not be deterred, 
weak parent. Would you act the part of a 
murderer by permitting your child to die, 
or that of a kind physician, who wounds 
only to heal ? 

You feel that you will irritate, anger the 
culprit, that he will harbor resentment 
against you. Ah ! when you believe be- 
fore God that it is your duty to act do 
not heed the promptings of fear, which is 
always a bad counsellor. 



The Duties to be Fulfilled. 7 1 

" Into how many faults," says Bourda- 
loue, "superiors are led through pusilla- 
nimity ! " 

" I am loath" you say "to pain any 
one ; '' nevertheless, I tell you, there are per- 
sons to whom we are sometimes obliged to 
give pain. 

' • But I will offend them, excite them to 
murmur against me, and I foresee that it will 
create co?nment; " — nevertheless, I tell you, 
there are occasions when one must create 
comment ; that the murmurs will fall back 
upon those who indulge in them ; that 
they will pass away, and you will have 
satisfied your conscience. 

' * But it is unpleasant to subject oneself to dis- 
agreeable replies, and to secret animosities, the 
impressions of which are afterwards so diffi- 
cult to efface" It is disagreeable, I acknow- 
ledge, but who will speak, if you are silent? 

Finally, you desire to win the hearts of your 
children, to preserve the affection of your 
household ; your intention is laudable, but 
you are mistaken if you expect to win 
their affection by an indulgence which 
tolerates everything and grants everything. 
Treat your children with great cordiality 
and kindness, but at the same time let it 



7 '2 The Duties to be Fut filled. 

be well understood that you know how to 
make yourself feared, respected, and obeyed; 
they will not love you less, and will esteem 
you more. 

II. The Practice of Correction. 
a. Of the Sisters possessed of Good Will. 

Whatever the good will of a soul, correc- 
tion is always painful, more painful in 
proportion to its delicacy or the rarity of 
its faults, or — its pride, and, alas ! we are 
all proud. 

Here are rules of prudence and charity 
which, if faithfully observed, will render 
correction less painful, and, above all, more 
profitable. 

Do not forget that your object is not to 
punish, but to correct ; not to humiliate, but 
to sanctify. 

i. Choose a favorable time — for example, 
when you think the delinquent is most 
united with God, * — when He manifests 
more confidence in you, — or when you 

* A religious, speaking of a sacrifice which was required 
of him at the beginning of his religious life and which was 
very painful, was asked : 

• Did you not murmur a little ? " 



The Duties to be Fulfilled. 73 

have had an opportunity of giving him 
pleasure. 

2. Give the culprit usually time to recover 
himself and recognize his fault. 

3. Suit your words and your manner to 
the character of the culprit. '1 here is always 
a great diversity of characters in a Commu- 
nity, and all should not be treated alike. 

The invariable rule is to treat all with 
great exterior calmness, even though you 
meet with rude replies ; — great gentleness 
of speech,— to show unalterable patience in 
hearing to the end the culprit's justification 
— charitable indulgence in accepting ex- 
cuses, gentle firmness, finally, in requir- 
ing what is just. It is not so much what 
you say as your tone and manner which 
will determine the moral effect of your 
words. 

4. Direct and super naturalize your inten- 
tion. If you are irritated against the cul- 
prit, if you experience any antipathy for 
him, if you are annoyed, wait until these 
feelings have subsided, and pray. It were 
better to leave a fault unpunished than 

" How could I? 11 he replied; " my superior, who knew 
what my repugnance would be, chose the moment after I 
had received holy Communion to ask me." 

Can one say no, with Jesus in his heart? 



74 The Duties to be Fulfilled, 

to administer a reproof instigated by repre- 
hensible feelings. 

5. Punish but little, — encourage much, 
— pardon readily, — above all, forgive ; and 
let it be evident that you are influenced 
only by a desire to benefit the culprit. 

6. Reprove secret faults in secret ; and if 
a public reproof is necessary, see whether 
charity and prudence do not require that 
you previously warn the culprit and thus 
win his heart by your consideration. 

7. Do not reprove too often , and for trifles. 
We must know how to close our eyes to 
many things, says P. Alvarez. Too much 
severity embitters characters, and a superior 
loses his influence when at chapter he has 
only reproofs to give, or when a religious, 
each time he is summoned to the superior's 
room, feels that it is only to be censured. 

Have regard in all correction 1st, to the 
age : an elderly religious should not be 
treated like a young professed. 2d, to 
the degree of virtue : we require little of 
those who can give little ; we must spare 
weak souls. 3d, to the degree of good judg- 
ment possessed by the culprit. St.. Teresa 
would not have us rigidly exact certain 
observances of religious who, though excel- 



The Duties to be Fulfilled. 75 

lent in other respects, had not sufficient 
penetration to appreciate the motives of 
these requirements. 4th, to different na- 
tures, and to this end know how to vary the 
tone of your expressions, to modify your 
manner ; vary particularly the punishment. 

But may we not err by being too kind ? 
Hear what the good St. Francis de Sales 
says : "You are too kind/' he was told; 
"people abuse your condescension and 
perhaps will ridicule it." " Alas ! " he re- 
plied, "how fine it would be to be lost for 
having been too kind and too gentle I Why, 
then, does God call Himself the Father of 
mercies ? Why does the Incarnate Woid 
proclaim Himself the lamb without malice, 
and the Holy Spirit manifest Himself 
under the form of a Dove P Let me, I 
pray you, let me heed Jesus'* lesson to be 
meek and humble, and let us not desire to 
be wiser than God/' 

" Monseigneur," they said to him on 
another occasion, "how must one govern 
those who continue to fall after being 
repeatedly pardoned ? " 

"Continue to pardon them, after the 
precept of Jesus Christ," he replied ; "and 
not only seven times, but seventy times 



J 6 The Duties to be Fulfilled. 

seven times ; and, if necessary, seven hun- 
dred, seven thousand times, and as long as 
eternity shall last." 

" Be exceedingly tender toward imperfect 
souls, " he writes a superior ; u remember 
that a bad soul may attain perfect sanctity 
with proper assistance. Now your office is 
to give it this assistance .... A superior is 
not so much for the strong as for the 
weak. ..." 

"I would rather," says St. Odilon, " err 
through too much charity than too much 
severity, and if I were to be lost, I should 
prefer it would be for having been too 
merciful rather than too cruel toward my 
brethren." 

But no ; a superior cannot be lost 
who, to imitate Jesus, is kind, invariably 
kind, with no other intention than to do 
good. 

Try to bear in mind upon all occasions 
and in all things that your mission is that 
of a parent. 

See what tenderness and charity P. Lan- 
citius preaches to superiors : Do not give 
penances either at supper, in the evening, 
lest your brother should not sleep in peace, 
or on the eve of Communion, for fear of 



The Duties to be Fulfilled. 77 

disturbing the joy of his preparation* 
Avoid correcting the cook when he is pre- 
paring a repast, or a professor when he is 
going to class. If the culprit is suffering 
from some physical infirmity, defer the cor- 
rection, not to make him suffer too much." 



bi Of the Religious who are or seem to be 
Incorrigible. 



Are there religious who are really incor- 
rigible ? Alas ! yes, since there are some 
who are lost in spite of ail God's mercy; 
but the number is very small, and a truly 
kind, a truly pious superior will rarely find 
any in his Community. 

1. There are souls incorrigible by nature, 
souls carried away by an unfortunate dis- 
position, against which they unceasingly 
struggle, but which leads them into nu- 
merous faults : they are brusk, slothful, 
talkative, irascible, choleric, etc. ; but they 
perceive their failings quickly and are 
humbled by them ; — with such souls be 
very patient, reprove them kindly, punish 
them but little, and be sure that, sooner or 
later, grace will triumph with them. Such 
souls do not really injure a Community. 



78 The Duties to be Fulfilled. 

2. There are others incorrigible because 
of their age, or made so by habit. A re- 
proof, so far from benefiting them, only 
excites them to murmur and criticise. 
Try to keep them somewhat apart from the 
others, that they may not spread their spirit 
of independence. Endeavor by concessions, 
entirely personal concessions, however, to 
make them your friends, and then, while 
never ceasing to pray for them, close your 
eyes to what you cannot remedy. "We 
must have great consideration for the aged/" 
St. Francis de Sales writes, "they cannot 
accommodate themselves so easily, they are 
not supple; for the nerves of the mind, like 
those of their body, are already con- 
tracted." 

3. There are religious, finally, who are 
incorrigible through obstinacy, opiniona- 
tiveness, and a bad spirit. 

It is particularly with religious of this 
kind that you have need of all your pru- 
dence and, I would add, all your ingenuity. 

Pray for them every day, ask of God 
three things : — that they may be converted, 
that they may not injure others, and that 
your charity may never tire. 

Offer a Communion for them every week, 






The Duties to be Fulfilled. 79 

and, without naming them, recommend 
them from time to time to the prayers of 
the Community. 

Do not repel them, or look upon them 
with disfavor, but give them duties which 
will fill their time and keep them as much 
as possible from the others ; gradually with- 
draw the others without letting them per- 
ceive that the void about them is of your 
creating, or is not accidental. 

Manifest some confidence in them occa- 
sionally, coax them, humor them, antici- 
pate their wants, and let your consideration 
be evident to all the community, that the 
injustice of their complaints and murmurs 
may be equally evident to all. 

Treat them as a physician treats hope- 
less patients, when he wishes to feel that he 
has left nothing undone to restore them to 
health. 

If a religious of this kind is trying only 
to you, if he has not created a party, if, 
owing to your watchfulness his influence 
over the others is almost null, look upon 
him as your cross ; bear with him, pray for 
him, love him. 

If he becomes dangerous, make no de- 
cision concerning him without consulting 



8o The Duties to be Fulfilled. 

your religious, and superiors, and be guid- 
ed by their counsels. 

The following is a prayer which a pious 
superior offered for one of her religious, 
whose conduct gave her much anxiety : 

" Holy Virgin, Mother of grace and of 
mercy, in virtue of the spiritual author- 
ity over Sister , with which holy obedi- 
ence has invested me, I cast myself at thy 
feet to express my sorrow for all the faults 
she may have committed, and to offer thee 
in her behalf all the penance I may under- 
go to-day in the faithful observance of my 
Rule. As her mother, and responsible for 
her salvation, I consecrate her to thee and 
place her in thy hands. Help me to bring 
her back to her duty by my example and 
my affection. I ask this, O holy Virgin, pa- 
tron and mother of this Community, through 
thy love for thy Divine Son. Amen." 



We shall conclude this first chapter with 
the following letter, written by a religious 
after the death of her superior. If you can 
not apply every line of it to yourself, it is 
a proof that you are not fulfilling all your 
duties. 






The Duties to be Fulfilled. 8 1 

" If the charity of our good mother had 
been an ordinary charity, my trying temper, 
my continual relapses, and my importunity, 
would have exhausted it. 

"In youth there are moments of temp- 
tation so powerful that everything seems 
lost, and we feel we cannot but yield to 
the torrent which is bearing us on ; so it 
was in my youth ; I mean my religious 
youth; there were moments so critical that, 
but for the gentle firmness of her who 
guided me, I should have returned to the 
world and been lost. 

"I often went to her and knelt at her 
feet, but my heart was of stone and refused 
to speak ; with great labor and charity she 
would wrest my trouble from me, a word at 
a time. Never did I receive from her a 
bitter or humiliating reproof; her least 
actions and words to me were always ani- 
mated by a holy and religious charity. 
Therefore, when I left her, I experienced 
something which reminded me of the dis- 
ciples on their way to Emmaus ; my poor 
heart, so cold and indifferent, warmed at 
her words ; it recovered a little strength and 
a little love for the sweet obligations of my 
state. 



82 The Duties to be Fulfilled. 

il Except when it was absolutely impos- 
sible for her to see me, there was no occu- 
pation so pressing or so serious that she 
would not interrupt to help me. It has 
happened a hundred times that I have gone 
to her in the evening, after a fatiguing day, 
or in the morning, just as she had begun 
an important work, but I can proclaim to 
the praise of my worthy mother that never, 
either in her manner or her countenance, 
did I perceive the least sign of impatience ; 
never even a word that could make me re- 
gret having disturbed her. She treated my 
importunity as she did my faults and capric- 
es ; nothing altered that gracious smile 
which won her all hearts. It was this good 
and fervent mother who taught me to pray : 
I did not understand prayer; my medita- 
tions had been without relish or fruit. 
With what piety and patience she explained 
to me a method of prayer, and heard me re- 
count my attempts to converse with Our 
Lord, and to overcome my discouragement. 
I thank thee, O ray God, for having so 
profitably used her to establish me in prayer! 
I remember that when, to help me in the 
meditation, she suggested her own reflec- 
tions on the life and death of my Divine 



The Duties to be Fulfilled. 8$ 

Saviour, her soul seemed to pass into mine. 
I was deeply moved, I felt my resolution 
was taken, that from that moment I 
adopted the means she suggested to me ; 
she was truly my mother, she brought me 
forth to life, to Thee, O my God ! " 



CHAPTER SECOND. 
The Virtues to be Practised. 

We shall not ^peak of the virtues which, 
as a Christian and a religious, you are 
obliged to practise, but only of those re- 
quired by your office of superior. 

We have told you that your office is 
that of a parent and guide. 

Love sums up all the virtues which as a 
parent you must practise toward your 
children ; we have already spoken of this, 
and what we shall say in treating of the 
faults you should avoid will complete what 
you should know. 

The virtues of one whose duty is to 
guide others are the three following : 
Prudence. 
Vigilance. 
Uprightness. 

We shall not enlarge upon the necessity 
of these virtues ; we shall only indicate 
their practical application. 
8 4 



The Virtues to be Practised. 85 

First. Prudence. 

I. The Effects of Prudence. 

A simple enumeration of the effects of 
prudence will show the importance of this 
virtue. 

• It helps us to see what should be done 
or what should be omitted. 

It inspires distrust of self and a desire to 
consult others. 

It gives a facility for profiting by the 
light communicated to us, address in carry- 
ing out a project, and means of removing 
obstacles. 

It tempers zeal, softens correction, in- 
dicates the exceptions to be made, dis- 
tinguishes in the Rule the spirit which 
quickens and the letter which kills, 
counsels a mingling of indulgence with 
severity, kindness with austerity, simplicity 
with discernment, diligence with slowness. 

It teaches the art of discerning spirits, 
of gently entering hearts, of recognizing 
what is suitable to different characters, 
and of not imposing the same yoke upon 
all temperaments. 

After this simple enumeration, are you 
not impressed with the truth of St. Ber- 



86 The Virtues to be Practised. 

nard's maxim: Take away prudence, and 
virtue itself would become vice. 

II. The Counsels of Prudence. 

1. To speak but little. "In treating of 
affairs, " says St. Ignatius, "we must say 
little and listen much ; and the little we 
do say should be said, even if it is confided 
only to one person, as if the whole world 
were to know it. 

"To say little and do much is the way 
of upright souls/' Fenelon tells us. 

The great secret of success is to keep 
your plans secret. 

2. Preserve inviolate any secret confided to 
you or which you may discover. This is an 
obligation of conscience and one which 
binds sometimes under pain of mortal sin. 

You must regard as secret the confi- 
dences and faults of your religious, their 
family affairs, the state of their fortune, 
the letters they receive or send, their pri- 
vate infirmities, in a word, all that could 
injure or simply pain them. 

Never speak to any one of the portion 
which some of the religious have not 
brought, of the sacrifices the House has 



The Virtues to be Practised. 87 

been obliged to make, of the embarrass- 
ment another's indifference or carelessness 
has caused you. 

Never make any allusion which would 
lead one of your religious to think that 
you intend to speak of anything concern- 
ing him which has come to your knowl- 
edge ; avoid even a smile which would 
create the impression that you know much 
concerning him. 

3 Do ?ioi 'hing without examination and 
consultation. No doubt, too great slowness 
in deciding is to be avoided, but too great 
haste in deciding is a worse fault. 

" Night brings counsel," says a proverb; 
remember this ; you will rarely regret sleep- 
ing over a decision. 

"Two heads are better than one, " says 
another proverb ; then seek consultation 
in every case of any importance. The 
Rule imposes upon you a council ; as- 
semble its members and consult them. 
You are not obliged to obey them, but 
you are obliged to consult them. 

When, after mature deliberation, a thing 
is once decided, hasten its accomplish- 
ment ; irresolution is a fault which inter- 
feres most with success. 



88 The Virtues to be Practised. 

Do not hesitate to change your opinion 
on receiving better advice. Obstinacy is 
usually the fault of narrow minds. 

4. Respect established customs, and let the 
changes you find necessary be made gradually. 

"They walk safely," says St. Vincent de 
Paul, "who never diverge from the path 
which the majority of the wise have fol- 
lowed/' 

When we are first installed in a House 
or in our office of superior, we are natur- 
ally inclined to criticise or modify many 
things. Mistrust this inclination, which 
springs from self-love. 

Speak well of the superiorswho preceded 
you. Take a certain pride in finding what 
they have done commendable ; show by 
your actions that you wish to follow in 
their footsteps. Wait to be well established 
in your position before making any changes. 
Proceed gradually, and, if possible, cause 
these changes to be desired by the majority 
of the Community. Never run rashly coun- 
ter to a general opinion. 

Proceed cautiously ; do not advance too 
rapidly at first, that you may draw back 
with dignity if you foresee that what you 
have undertaken will not succeed. 



The Virtues to be Practised. 89 

5. Be satisfied in all things with that which 
is possible. If you try to do too well, you will 
hardly succeed in doing even well. — If 
you exact too much, you will obtain but 
little, perhaps nothing, particularly in Com- 
munities of women. A spirit of contra- 
diction is innate in woman. 

When we cannot effect all we wish, 
prudence counsels us to confine ourselves 
to trying to do what we can. 

For example, the conduct of one of your 
religious grieves you; you find, when you 
exhort him to amend, that he is insensible 
to your words, then do not insist too much. 

If he refuse to practise the counsels, try 
to persuade him at least to observe the 
commandments. 

If he refuse pious works, persuade him 
at least to fly vices. 

If he refuse to sacrifice all his vices, try 
to persuade him at least to decrease their 
number. 

If he refuse this, try to persuade him at 
least to say a little prayer to the Blessed 
Virgin every day. 

If he refuse all you ask, try at least to 
separate friends, and leave God and time to 
do their work. 



90 The Virtues to be Practised. 

Superiors sometimes endeavor to excite 
weak and cowardly souls by comparing 
them to their more obedient, more energetic 
and fervent companions. (i I know not, > 
a superior writes, "whether this is a wise 
expedient or not, but I confess that I have 
never resorted to it that I have not been 
sorry. The comparison excites in souls 
jealousies which are not easily effaced, be- 
sides fastening upon the superiors the 
accusation of being partial. " 

Then, what is to be done, and how must 
one do it? We must ever return to the 
grand supernatural means : prayer, patience, 
hope; yes, pray, pray, continually recom- 
mencing with new ardor, and never cease 
to hope. 

6. Discover the vulnerable point in each 
of your children, and make use of it to lead 
him to God. Hiding a bitter remedy in a 
sugared pill is a very innocent deception to 
practise on a patient. 

For example, one religious is open to 
flattery: commend him a little; another 
to honors: indulge him in a few; another 
is very anxious to possess a certain book or 
picture : let him have it for a time. If 
your intention is pure, God will bless you; 



The Virtues to be Practised. 9 1 

you will win your children and gradually 
lead them to God. 

" But I am not politic, " a superior will 
say ; I must speak of things as they are ; 
I cannot flatter, or caress, or give praise 
where it is not merited. " 

"You are wrong," P. Champagnat re- 
plies ; "Oar Lord y?3.s*very politic; He ca- 
ressed, He flattered, He encouraged, He 
defended sinners ; He ate with them, and 
was called their friend. 

"St Paul was very politic; he assures us 
himself that he took all forms, that he 
made himself all things to all men, and 
that his bearing to the faithful whom he 
taught was that of a mother to her 
children. * You are not politic ? ' then 
acknowledge that you are not sufficiently 
humble, sufficiently charitable ; above all, 
sufficiently zealous. Oh ! if you only had 
an ardent desire to gain a soul to Jesus 
Christ ! " 

A superior, to be prudent, does not need 
to be possessed of an eminent mind or 
profound knowledge ; it suffices that he 
have ordinary intelligence, sound judg- 



92 The Virtues to be Practised. 

ment, an upright, firm, modest mind, and 
what is commonly called good sense ; God 
will supply all else. 

"I am the poor guardian of my con- 
vent, " St. Peter of Alcantara used to say ; 
''and when I have bestowed on my re- 
ligious all the care of which I am capable 
I leave the rest to God" 

Second. Vigilance. 

I. The Effects of Vigilance. 

i. The first effect of vigilance is to make 
the Rule faithfully observed by all. 

Alas ! it is a humiliating thing to say, 
and yet it is true, that we are more faithful 
when we are under our superior's eyes, and 
that the presence of God is not sufficient 
for us. Poor human nature 1 

Then be ever watchful to encourage 
those who do well, to re-animate those who 
begin to be disheartened, and to bring 
back those who wander. 

The word vigilant means one who 
watches, who never sleeps ; then be ever 
in the midst of your religious ; let your 
glance rest upon them as rests the eye of 



The Virtues to be Practised, 93 

God, so sweet, so calm, and full of gentle- 
ness. 

2. The second effect of vigilance is 
fidelity as well as economy in the temporal 
administration of the house. 

Your office of superior extends your 
vigilance to material effects of the House, 
and the administration of temporal things 
for which you are responsible before God 
and your religious. 

You cannot do everything by yourself; 
you need an administrator, a bursar, lay- 
brothers. No doubt they have their con- 
science to forbid them any injustice, but 
they may be wanting in ability, fitness, 
order. They may have annoying eccen- 
tricities, antipathies, which unconsciously 
make them unjust; it is your duty to 
observe how these offices are filled, with- 
out, however, trammelling the persons in 
charge. 

3. The third effect of vigilance is 
general satisfaction. If the Rule is better 
observed, if neatness, order, and comfort 
reign generally, many causes of complaint 
are removed. Of course, all murmurs will 
not cease, but the Community will at least 
know to whom to address themselves when 



94 The Virtues to be Practised. 

anything is wanting, and the malcontents, 
when counselled by the more reasonable 
to make their complaints to you, cannot 
answer: " The superior! he never inter- 
feres in things of this kind ! 

Yes, let it be well understood that you 
concern yourself for everything and that 
you are interested in everything. 

77, The Counsels of Vigilance. 

I. Know your duties thoroughly ; know 
in detail what the Rule commands, what 
it permits, what it forbids. Learn the 
customs of the House perfectly ! Write 
with their date the changes which circum- 
stances have obliged you to make in these ; 
write also the circumstances, they will be a 
guide for you in other years. 

Have a general knowledge of the duties 
of each one's office, it will make your sur- 
veillance easier. 

You cannot superintend if you do not 
know what should be done. 

Acquaint yourself with the duties of the 
cook, the inflrmarian, the treasurer, the 
sacristan, even the gardener. Read atten- 
tively all that the Rule recommends to each 



The Virtues to be Practised. 95 

of your religious; above all, be penetrated 
with ihe spirit of their duties, and without 
being imperious or exacting show that you 
are familiar with all that is required of 
them. 

Hear what some religious of St. Clare 
say of their superior : 

" She concerns herself for everything; 
she puts her hand to everything. When 
the portress goes to give an account of 
her office, the good superior listens to her 
attentively and counsels her most wisely. 
'There, Sister,' she will say, 'you were 
wanting in tact and prudence ; that reply 
was a little discourteous; here you should 
have expressed more gratitude and respect/ 
These lessons come from the heart, and 
they reach the heart. 

"The Sister charged with the garden 
would come to her about digging, sowing, 
planting, pruning the fruit trees, etc. There 
was nothing with which our mother was 
unfamiliar 5 she would choose the plots, 
fix the time for sowing, and from her room 
direct all the operations of the gardener 
with astonishing accuracy. 

" The Sister charged with the linen 
always consulted her. Nothing in the 



g6 The Virtues io be Fraciised. 

House was cast aside or replaced without 
mother's permission. But she never gave • 
a permission blindly, or permitted an object 
to be cast aside until she satisfied herself of 
its condition. She required that all the 
new linen should be measured before her 
eyes, and it was not cut until a careful es- 
timation was made of the number of pieces 
it would furnish. 

" The Sister in charge of the refectory 
also went to the superior for orders. She 
gave her lessons of order and economy 
pointed out the delicate constitutions, and 
the special dishes required for them. 

"The cook was also carefully super- 
intended and guided by our venerated 
mother. 

" Nothing in the house is unfamiiiar to 
her. The effect of her intelligent activity 
is visible from the cellar to the garret, from 
the sacristy to the kitchen. The most 
delicate as well as the rudest labor, wash- 
ing, mending, embroidery, subjects of art, 
all merit her care." 

2. Be the first at all the exercises of the 
Community, and observe those who absent 
themselves or are habitually late. Be the 
last to go to your room in the evening. 



The Virtues to be Practised. 97 

In the life of a superior we read: "Rev. 
Mother was everywhere, breathing that 
good spirit which animated her, and grad- 
ually causing it to predominate ; she rarely 
lost sight of her dear bisters; in the chapel, 
in the refectory, even in the corridors, she 
liked to follow and observe them. She 
studied their bearing, their carriage, their 
conversation in those times of relaxation 
when nature asserts itself, and we surprise 
faults of which we are ignorant." 

3. Note, without appearing to do so, 
the little irregularities you observe; then, in 
direction, mention them in a kindly, pater- 
nal spirit, not to punish, but to call attention 
to them. — Assure the delinquent that these 
failings in no way diminish your esteem for 
him, but that they are an obstacle to our 
serving God. 

4. Do not carry your zeal for the per- 
fection of your religious or the regularity of 
the House too far. You will end by being 
importunate, by losing the affection of 
your religious, and by making yourself 
powerless to do good. 

5. Do not boast of knowing every- 
thing, and of the impossibility of being 
deceived. This ridiculous vanitv would 



9 S The Virtues to be Practised. 

be sufficient to excite others to deceive 
you. 

6. Your vigilance should extend to 
particular friendships, which, as we have 
told you, should be gradually overcome 
rather than abruptly severed. 

To antipathies, which you will easily 
discover at recreation by the manner in 
which the religious avoid one another or 
speak of one another. 

To all intercourse with the world, which 
should be as infrequent and short as possi- 
ble. See that the Rule concerning permis- 
sions to go to the parlor, the companion 
for the parlor, is strictly observed. What 
deplorable falls have been caused by pro- 
longed visits in the parlor ! 

" Closed and unfrequented grating, a 
sanctified monastery, " says St. Liguori ; — 
"open and frequented grating, a dissipated 
monastery." 

7. In Communities of women the vigil- 
ance of the superior should extend to all 
interviews with the confessor, which should 
not be more frequent than the Rule per- 
mits, nor multiplied outside the confes- 
sional without the superior's authority. St. 
Liguori censures these too frequent inter- 



The Virtues to be Practised. 99 

views in the parlor or at the grating. God 
speaks in the confessional, he says, but not 
at the grating. 

To the multiplicity of confessors, which 
is always a cause of trouble in a Commu- 
nity, and, in spite of all precautions, ends by 
exciting dissensions, quarrels, attachments, 
which self-love sustains. 

To the confessor extraordinary, to whom 
each religious should present himself four 
times a year. All are not obliged to go to 
confession to the confessor extraordinary, 
but all should at least present themselves 
to him. This clause is explicitly rendered 
in the Bull of Benedict XIV., which further 
gives the following decisions : 

A superior is bound to grant any relig- 
ious the special confessor he asks for at the 
hour of death. 

A superior should readily grant a partic- 
ular confessor to a religious who does not 
act through caprice., when said religious 
manifests a desire to see the confessor, 
either for the peace of his soul, or even 
his spiritual advancement. 

St. Francis de Sales " earnestly recom- 
mends superiors to grant confessors more 
frequently than four times a year to the 



ioo The Virtues to be Practised. 

religious who ask for them and really need 
them, discountenancing- at the same time 
all eccentricity and partiality ; for, though 
we must provide for just necessities, we 
must not be indulgent to vices." 

This question of confessors apart from 
the ordinary confessors of the house is very 
important. Here is what we read on the 
subject in the Constitutions of the Visita- 
tion : "When any one desires to go to 
confession, or to confer on matters of con- 
science with some well known person, the 
superior shall readily permit it, without in- 
quiring the reason of the conference or 
confession asked for ; at the same time, if 
the superior perceives that a religious 
frequently requests these confessions or con- 
ferences, particularly with the same con- 
fessor, she shall warn the spiritual Father 
(ecclesiastic superior); then, with his ad- 
vice, take measures to prevent the holy 
liberty of confession and conference, or- 
dained for the good and greater purity, the 
consolation and tranquillity of souls, being 
converted into a means of perverting the 
heart, of disquieting the mind, of indulging 
curiosity or eccentricity, or of nourishing 
some secret presumption, or of aversion to 



The Virtues to be Practised. 101 

the ordinary confessor, or, finally, of singu- 
larity or vain attachment to persons." 

St. Chantal would not even permit this 
temporary change of confessors "save for 
matters of grave importance, as upon those 
occasions when there is a risk of offending 
God ; for, as to those little troubles which 
our self-love and meagre humility excite in 
us because of a confessor who speaks plain 
truths to us. they would not be a legitimate 
reason for leaving him." 

We must suppress all caprice in direction, 
know how to distinguish between eccen- 
tricity and necessity, and try to persuade 
those poor religious who have no confidence 
in the confessor of the Community, when 
he is, moreover, all that could be desired 
for the general good, that their disposition is 
a special dispensation of Providence in 
their regard, a cross which they must bear, 
one sacrifice more to be made, a proof 
that God wills them privation rather than 
consolation. 

8. Your vigilance should extend : 

To the letters received or sent. 

To the books lent your religious, partic- 
ularly those which come from outside; you 
should glance over these when they come 



102 The Virtues to be Practised. 

into the House, and without your subject's 
knowledge, when they leave it. All pious 
books, even those written by the saints, are 
not good for all souls without distinction. 
"I have seen," says St. Francis de Sales, 
" religious women, on reading the books of 
St. Teresa, imagine themselves possessed 
of quite as many perfections and as much 
activity of mind as this Saint, though they 
were far from possessing anything of the 
kind, so much does self-love deceive us." 
What illusions are produced in souls by 
the reading of ascetic books ill understood ! 

To printed sheets or manuscript wrapped 
about packages from outside. Such sheets 
have tarnished with their worldly lore chaste 
imaginations, which were with great diffi- 
culty restored to peace. 

To little gifts received or given. In 
regard to these you should not be more 
severe than the Rule, but you should al- 
ways know of them. 

To each one's special inclination for any 
particular devotion, reading, or mortifica- 
tion. 

To Communions relinquished, for which 
we should not, as we have said, require 
explanations, frequently impossible to give, 



The Virtues to be Practised. 103 

but we should inform the confessor if this 
absence from the holy Table is frequent. 
To the different offices, particularly those 
which relate directly to the material welfare 
of the House : that of the infirmarian, the 
cook, the religious who has charge of the 
linen, etc. 

9. Your vigilance should extend to the 
material wants of the Community. Do not 
wait until they ask for what they need, or 
their requests will soon be changed into 
complaints ; forestall any need in linen by 
renewing it before it is asked for; antici- 
pate all they require in their different duties, 
and all that may be necessary to prevent 
or soothe a suffering condition. We shall 
speak later on of the sick, but let us here 
recommend you to pay attention to a pallid 
countenance or disrelish for food in one of 
the Community. Superintend or know 
the seasoning or the manner in which the 
dishes are prepared in the kitchen ; give 
orders, but do not trust entirely to others to 
execute them. — How many causes of com- 
plaint arise from this ! 

10. Your vigilance, finally, should extend 
to the temporal administration of your 
Community. 



104 The Virtues to be Practised. 

We have already said, be familiar with 
all the details of the House — let an account 
be rendered you of everything — have a very 
accurate inventory of all that is in the 
House. — Note carefully in writing all that 
you receive and all that you spend, with 
the date of your expenditures and your 
receipts. You have a steward or admin- 
istrator for your assistance, but you yourself 
are the steward of the community, and, 
what is more, God's steward, to whom you 
must render an account ; let your books be 
always ready to be inspected by your ecclesi- 
astic superior, or by your Superior-General 
— or even by the council of the house ; give 
them in perfect order to the superior who 
succeeds you ; — always take the advice of 
your superiors in regard to contracting 
debts or making repairs. 

A good and true superior is not one 
who sees nothing and wishes to see noth- 
ing, who shuts his eyes to everything, or 
excuses the greater part of what he cannot 
ignore ; who, under pretext of sparing hu- 
man weakness, regards an imperfect relig- 



The Virtues to be Practised. 105 

ious quite as favorably as one who tends 
with all his strength to perfection ; who 
even finds the latter a little trying, be- 
cause he calls his attention from time to 
time to the daily decrease of the primitive 
spirit. 

Nor is he one of those rapt saints, al- 
ways in contemplation, who cannot be 
torn from the chapel or his pious reading ; 
who takes it very ill that any one should 
approach him on the futile matters of the 
household at a time when, following in the 
footsteps of great mystics, he was about to 
be raised to the third heaven. 

A true superior is one who fulfils all his 
duties ; and if one of these duties, and 
undoubtedly the most important, relates to 
the spiritual welfare of the Community, the 
other relates to the temporal. Therefore 
he should have a competent knowledge 
of both, and he should pass without diffi- 
culty from the duties of Mary to those of 
Martha, when his office requires it. 

"Very frequently," says Mgr. Plantier, 
"we find superiors so simply straightfor- 
ward, and so vainly confident of the frank- 
ness as well as the virtue of those about 
them, that they know not how to discover 



106 The Virtues to be Practised. 

either artifice or blemish in the religious 
whom they have been called to govern. . . . 
You have no suspicion that that young 
religious, whom you would reproach your- 
self for doubting, keeps up with the out- 
side world correspondence and mysterious 
intimacies ; that she receives in certain 
houses, and, in her turn, gives in the parlor 
audiences in which her heart and her vo- 
cation receive terrible shocks. You regard 
her as an angel. She fascinates you with 
her caresses and her artful words. But let 
us not dissemble it ; even in your holy 
retreats, even among those whose dress 
claims our respect as the spouses of Jesus 
Christ, there are deceitful exteriors, deep 
dissimulation, a versatility of deception, 
and hypocrisy of words which would per- 
plex the angels themselves; and if you 
persist in ignoring this, if you continue to 
yield to the fascinations of this daughter of 
the serpent who lulls and enchants you, 
you will learn one day her true character 
by the noise of a scandal which all the 
world predicted and which you alone did 
not foresee." 



The Virtues to be Practised, 107 

Third. Uprightness. 

We call uprightness that virtue which 
enables us to direct all our actions towards 
the fulfilment of duty, undeterred by what 
may be said or thought around us. 

It is that virtue which St. Francis de 
Sales calls simplicity, which he would never 
separate from prudence, and of which he 
said : " Let us give ourselves to the prac- 
tice of this holy virtue, daughter of inno- 
cence and sister to charity." 

I. The Effects of Uprightness. 

1. It wins the confidence and respect of 
all. There is something in a frank, open 
glance, in a simple bearing and true 
speech, which wins hearts and which can 
not be feigned. If you do not like your 
religious you will try in vain to persuade 
them that you care for them ; you will not 
succeed for any length of time. 

To enjoy the confidence of others, you 
must merit it, and this you will never do, 
if you ever give your religious reason to 
say of you : he is not upright. 

2. Uprightness spares one a world of 
anxiety and trouble. Nothing is more 



108 The Virtues to be Practised. 

disquieting than the uncertainty of success 
based upon questionable means. 

We are continually pursued by the fear 
that our want of straightforwardness will be 
discovered. We have neither the support 
of our conscience nor of God, who desires 
that the rule of our conduct should be 
truth and simplicity. 

When we act uprightly, a failure never 
troubles us : God remains to- us, and God 
always suffices. 

II. The Counsels of Uprightness. 

i. Avoid the reputation of spying ; 
nothing demeans a superior more than this 
base habit. Observe everything, watch ev- 
erything, be everywhere, but never conceal 
your presence for the purpose of sur- 
prising your religious. . . . Sooner or later 
God will cause all to come to your knowl- 
edge. 

2. Do not authorize tale-bearing. Ac- 
cept, of course, any reports brought you, 
but show their unimportance if they are 
made through levity ; reprove the speaker 
if they are repeated through jealousy; 
thank him if he has at heart the interest of 



The Virtues to be Practised. 1 09 

the Community. Let it be very evident, 
however, that you take no pleasure in hear- 
ing them, and that you are simply doing 
your duty. 

Never trust wholly to what is reported to 
you ; let it make you more vigilant, but 
rarely reprove a religious before you have 
satisfied yourself of the truth of the re- 
port. 

When you have to reprove any one, you 
should be able to say, / have seen, not, / 
have heard that you do thus, except when 
the Tact is not public. 

Never manifest a desire to know what 
is said or thought of you, or seek to learn 
it by indirect means. 

If you are humble enough to bear the 
truth your confessor will tell it to you 
plainly; if you are not sufficiently humble, 
be intelligent enough to understand it 
when he veils it in words which he will 
render, you may be sure, sufficiently trans- 
parent. 

3. Never insist upon hearing a name 
which a religious is unwilling to give ; do 
not use your authority to compel one to 
make a revelation which he is loath to 
make ; simply beg a religious whom you 



no The Virtues to be Practised. 

believe possessed of important information 
to speak of it to the confessor and to be 
guided by the advice received in the holy 
tribunal. 

4. To discover a secret, never resort to 
cunning, almost hypocritical means, which, 
though without the guilt of sin, have all its 
humiliation : such as cunning subtleties, 
base flattery, deceitful caresses, artful 
promises, feigned affection, false confi- 
dences, feigning full knowledge to entrap 
others to reveal all, etc. They savor too 
much of dishonesty, all these means in- 
vented by entirely human policy; and 
how displeasing they must be to God ! 

Never, either by flattery or, above all, by 
appealing to the conscience, seek to have 
willed, or given to the House in any other 
way, a sum of money not required by the 
Rule. 

How deplorable has been the result of 
such artifices, licit in a legal sense, but far 
from licit to an upright mind. 

It is a vulgar saying that to excel in 
business one must know two things, how 
to conceal one's own designs, and how to 
discover those of others; this . is not an 
axiom of the saints. Take straightforward 



The Virtues to be Practised, in 

measures in everything; when you can no 
longer do so, proceed no further. If you 
are solely seeking God, if it is only His 
work which you desire to do, rely upon 
Him. Do all in your power, but avoid 
any means which could offend God's 
glance, who, while recommending you the 
wisdom of the serpent, requires of you the 
simplicity of the dove. 

In all your acts of any importance, 
where less straightforward means suggest 
themselves to your mind, let the following 
words of Our Saviour be always present to 
you: "Seek first the kingdom of God 
and His justice, and all things shall be 
added unto you." 

5. Be straightforward in your reports to 
the ecclesiastic superior to whom the bish- 
op has confided the care of your House. 

Answer with simplicity the questions 
which he thinks necessary to ask concern- 
ing your exterior conduct as well as that 
of your religious. 

He has a right, also, to question you on 
your manner of directing souls, on the 
books you read, on the spirit you intro- 
duce into the Community, on the priests 
you see habitually, besides the ordinary 



1 1 2 The Virtues to be Practised. 

and extraordinary confessor whom he has 
appointed. 

Answer all these questions frankly. 

In regard to the temporal affairs of the 
House, do not seek to conceal from him the 
amount of money received or expended. 

Submit to him your plans for building 
and improvements, your projects of buying 
or selling; though superior, you are always 
bound by a vow of poverty, and your ec- 
clesiastic superior is at hand to give you 
the necessary authorization. 

Besides, when you have frankly stated 
everything, are you not more free and, be- 
fore God, do you not feel less burdened ? 
Above all, never prevent any of your relig- 
ious from going to see the ecclesiastic 
superior or from writing to him ; it would 
be a serious breach of duty, were you to 
hinder them in any way. 



As a summary of all this chapter here is 
the doctrine of the saints: 

ist. St. Francis de Sales traces in a few 
lines the duties and virtues of superiors. 

"Let her not esteem herself fortunate 



The Virtues to be Practised. 1 1 3 

because of the authority which she pos- 
sesses, but because of the obligation God 
has imposed upon her to render service 
to others. 

" Let her be an example of good works 
to all her sisters. 

" Let her admonish the turbulent. 

" Let her console the timorous. 

" Let her receive and comfort the sick. 

" Let her be patient with all. 

" Let her be strict and severe with herself 
in observing discipline and the Rule, and 
let her be lenient with others. 

" Though both are necessary, let her de- 
sire to be more loved than feared. - " 

And the Saint adds in this same chapter 
of Rules the following counsel, truly fitted 
to make one reflect : 

"Be pitiful and compassionate noc only 
towards yourselves," he tells the religious, 
" but also towards your superior, whose 
peril is greater in proportion to the eleva- 
tion of her office." 



2d. St. Teresa, among the counsels 
which she has left, gives the following 
thoughts : 



1 1 4 The Virtues to be Practised. 

"Is a good superior one who pardons 
nothing ? — No. 

" One who is prodigal ? — No. 

" One who is too saving ? — No. 

" One who wishes to know everything, 
and verify everything ? — No. 

" One who wishes to see nothing, to ex- 
amine nothing, or who makes no account 
of small faults, little failings ? — No. 

" One whose humor is always austere? — - 
No. 

"One who has a weak, timid, embar- 
rassed air ? — No. 

" What, then, is the science of governing 
souls ? 

" Indulgence and severity, gentleness 
and anger, patience and impatience, simpli- 
city and artfulness; a superior must so unite 
all these qualities that, if one is wanting, 
disorder necessarily results." 



3d. St. Chantal writes to a newly elected 
superior : 

"Your office, my very dear daughter, is 
that of the mother of a family ; apply your- 
self with holy zeal to the care of your 



The Virtues to be Practised, 115 

House, which is of two kinds, temporal and 
spiritual. 

(k Let your conduct in the temporal care 
of your House be generous and humble, 
not mean, nor yet extravagant ; beware of 
getting your House into debt ; it gives very 
grave anxieties to those who succeed you, 
and is a cause of murmurs ; if you are poor, 
go gradually and sparingly. 

" As to your spiritual care, let it be con- 
tinual but gentle, do all in your power to 
make your daughters devout ; their welfare 
depends on this ; for if they like to converse 
with God, they will be very retiring and 
very mortified. Be not one of those ten- 
der mothers, who cannot resolve to correct 
their children ; nor one of those turbulent 
mothers, who are always scolding. Never 
flatter self-love ; contrive to induce your 
daughters to abandon themselves to your 
care. 

" You must know, my very dear daughter, 
that all your sisters will not take the same 
flight toward perfection ; some will fly high, 
others low, others will take a middle course; 
treat each one according to her capacity. 

" There are certain good little souls from 
whom we must never expect anything but 



1 1 6 The Virtues to be Practised. 

to see them walk in faithful observance in 
their own little course, nor should we urge 
them higher, for this would only fill them 
with perplexity, weariness, and trouble ; 
others have noble dispositions ; these you 
must sweetly and firmly urge on, without 
sparing them, to true humility and total 
abnegation of self. 

" If they praise your conduct, humble 
yourself before God, referring to Him the 
glory which -is due to Him only ; if it is 
censured, humble yourself in this truth : 
nothing is capable of nothing, and hold as 
certain that with the grace of God you will 
do much if you are humble, meek, gener- 
ous, and straightforward." 



CHAPTER THIRD. 
The Faults to be Avoided. 

We shall not indicate the faults any 
more than the virtues inherent to the spe- 
cial character of a superior. 

The same faults which would injure him 
as a religious would, with still greater rea- 
son, injure him as a superior, and irasci- 
bility, touchiness, jealousy, curiosity, and 
irregularity, which in a religious are a source 
of falls and miseries, may become a scandal 
in a superior. But just as each age has 
its faults, so have all positions, and the faults 
special to superiorship are : 

Haughtiness, 

Hardness, 

Avarice, 

Partiality. 

Do not protest ; I say the faults special 
to the office, not to superiors. 

If you are not warned, if you take no 
precautions against them, you will see, or 



1 1 8 The Faults to be Avoided. 

rather others will see (for you will be the 
last to believe they predominate in your 
soul) these very faults ruling you and par- 
alyzing the good you might do. 



First. Haughtiness. 

Haughtiness is not properly pride, or 
self-love, or self-esteem. There is a certain 
coarseness about these vices which makes 
them hated even when they reign in the 
soul. 

It is not myself I consider, it whispers, 
but my position ; I must preserve its dig- 
nity. 

At bottom this is pride, but it conceals 
itself with the pompous word dignity. 

And under this pretext : 

We can not be accessible to all, for we 
have a certain dignity to maintain. 

We even have our hours of audience, as 
if one had been made superior for himself. 

We avoid coming to recreation or taking 
part in those joyous and innocent amuse- 
ments which afford relaxation and sustain 
charity, because we do not wish to encour- 
age familiarity. 



The Faults to be Avoided. 119 

We require something a little more ele- 
gant than the others in the furniture of 
our room or cell, something a little finer in 
our garments, occasional delicacies at tablel- 
and if we do not require it we readily 
sanction it, because it enhances or is due 
to the dignity of a superior's position. 

We do not readily receive excuses, for 
we must not allow our authority to be 
weakened. 

We pardon no personal want of respect, 
even though committed thoughtlessly and 
without malice, and when an affectionate 
smile would be the most salutary reproof; 
but we must cause our position to be 
respected. 

We insist upon a manifestation of con- 
science which violates the rules traced by 
the Church, and we risk grave faults be- 
cause we claim that it is our duty to know 
everything. 

We torture without pity a poo, rtimid 
religious, who dares not seek direction, or 
who finds it impossible to open his heart 
and knows not what to say, for we claim 
that he should have confidence in his 
superior. 

This haughtiness creates a boundless con-. 



120 The Faults to be Avoided. 

fidence in one's own strength and, as a con- 
sequence, results in one of the most dis- 
astrous faults, — obstinacy. " I have spoken, 1 
never relent, once I have decided — Silence! 
Obey! Sad, sad words on the lips of a 
superior ! 

It also impels us to avoid consulting 
any one; to consult another is to lower our 
dignity or acknowledge our ignorance, 
and we would not appear ignorant. 

It leads us to criticise unmercifully what 
our predecessor has established in the 
House. 

It prevents the religious from addressing 
themselves freely to the ecclesiastic su- 
periors, or Superior Generals, though the 
Rule authorizes these communications. 

It visits with unreasonable rigor the 
least violation, not only of the Rule, but of 
the superior's personal wishes. 

These are not the means by which you 
will bring souls to God. 

Meditate, meditate frequently upon the 
example and the words of Jesus Christ, 
who so expressly tells you : li Learn 
of Me, because I am meek and humble of 
heart." "The Son of man came not to 
be ministered unto, but to minister. " " He 



The Faults to be Avoided. 1 2 1 

that is the greater among you, let him 
become as the younger." 

Ah ! what rude humiliations you will 
have to endure in your last years to ex- 
piate all your pride ! And at the Day of 
Judgment, how much higher than you in 
giory these poor religious will be, whom 
you have despised, and to whom you will 
perhaps owe your salvation, because in 
their humble charity they prayed for you 
and offered for you the humiliation you 
forced upon them ! 

Second. Hardness of Heart. 
I. 

This fault springs from temperament, 
and it is the most difficult to eradicate. 

It is one which is the most incompati- 
ble with the office of superior ; we may say 
it is one which feeds nearly all the other 
faults. 

The two great qualities of a superior are 
good sense and kind-heartedness. 

The want of good sense is too evident 
to permit a religious of no judgment to be 
named as superior. 

The want of kindness, or hard hearted- 



122 The Faults to be Avoided. 

ness, may not be so evident, because the 
candidate whom we wish to elect has not 
in his small sphere had occasion to mani- 
fest it. 

Moreover, this want of heart conceals 
itself sometimes under the austerity of vir- 
tue ; — sharp words escape one, but they 
have for excuse the slothfulness of certain 
temperaments which need to be sharply 
roused ; we skilfully fortify ourselves with 
certain words of the Gospel or of the 
saints misunderstood, above all misapplied, 
such as : " The kingdom of heaven suffer- 
eth violence, and the violent bear it away." 
— " Woe to him for whom God does not 
suffice." — "We feed children with milk 
and caresses ; strong souls are nourished 
with virtue." 

This austerity of doctrine captivates tim- 
id, simple, upright souls, particulary when 
the religious who profess it are themselves 
very regular. 

All this may be very good for you as 
long as you have no one but yourself to 
guide, but it does not suffice for the guid- 
ance of others. 

O superiors, be less perfect, and a little 
more compassionate, a little more paternal! 



The Faults to be Avoided. i 23 

You are strong, your children are weak ; 
do not impose upon them a burden which 
is light for you, but which may overwhelm 
them ! 

You have no need to be caressed, or 
encouraged, or pardoned ; they have; give- 
them what the maladies of their souls claim. 

Remember, says a pious author, that you 
are in a hospital, as it were, where you see 
only the sick and poor about you ; — that, 
since the entrance of sin into the world, 
there must be many failings and faults in 
human life, and that you must not re- 
quire your subjects to be faultless. Your 
model is the good Shepherd mentioned in 
Isaias, who takes the little lambs in his 
arms, warms them in his bosom, and car- 
ries the weary sheep. 

Your model is the good father, who leads 
his little son by the hand, suiting his steps, 
not to the length of his own legs, but to 
that of the little one, who otherwise could 
not follow him. 

St. Bernard, during the first years when 
he was superior, was somewhat harsh with 
his religious; consequently they feared and 
avoided him ; hearts closed at his ap- 
proach and were troubled. 



124 The Faults to be Avoided. 

The Saint saw this, and he tells us that 
"instead of making Clairvaux an earthly 
paradise, peopled with angels and seraph- 
im, I made it a purgatory filled with suf- 
fering souls." 

He humbly asked pardon of his breth- 
ren for his severity, and, changing his 
method, he tried being very patient with 
them, praying for them, and loving them ; 
and in telling the happy result of this new 
method he thus conjures all superiors : 
' ' Pray, do not command; ask, do not exact! 1 
— "By this means St. Bernard," says the 
author of his life, "made every one in the 
convent so happy that everything was done 
through love ; they flew to obey his com- 
mands, and the only trouble was when one 
anticipated another on such occasions." 

II. 

Here are some of the effects of this in- 
sensibility or hardness of heart. 

It makes a superior dry and uninterest- 
ing in his conferences, disagreeable in daily 
intercourse, brusque in his refusals, rude 
in his manner, sharp in his corrections, 
quick to punish, slow to pardon, slow to 



The Faults to be Avoided. 125 

comfort. And how, then, can there be 
any confidence, any outpouring of the 
heart, any abandonment, or even respect, 
on the part of the religious ? 

Ah ! I see the poor subjects of such a 
superior, their hearts filled with bitterness, 
with no relish for the service of God, which 
had promised to be so sweet and light 
a yoke, hating their vocation, regretting 
their family, and, alas ! ending sometimes 
by breaking every tie which binds them to 
religion. Some persons were censuring in 
the presence of a worthy priest the conduct 
of two religious who had left their convent. 
"I do not excuse them, - " he said, " I 
know nothing; but does not the manner in 
which they were treated excuse them before 
Bod?" 

Ill, 

Here are some marks by which you 
may recognize whether this insensibility of 
heart begins to be one of your faults : 

1. If you exact things of your relig- 
ious regardless of their physical or moral 
strength. 

2. If warned that one of your religious 



126 The Faults to be Avoided. 

is fatigued, is sad, or that he is weeping, 
you hear it with indifference or a gesture 
of disdain. 

3. If your tone grows sharper or more 
imperious than usual. 

4. If you abruptly send away from you 
a religious who wished to speak to you. 

5. If you surprise yourself spying upon 
your religious, to find them in fault. 

IV. 

Superiors hard of heart, hear the words 
of the prophet Ezechiel : 

" Woe to the shepherds of Israel. . . The 
weak you have not strengthened, and that 
which was sick you have not healed ; that 
which was broken you have not bound up, 
and that which was driven away you have 
not brought again, neither have you sought 
that which was lost : but you ruled over 
them with rigor, and with a high hand." 

With an insensible heart you will never 
lead your religious to good or fulfil the 
obligations of a parent. 

"One is not master of a place," says 
Mother St. Joseph, " if he does not possess 
the citadel ; one is not master of another's 



The Faults to be Avoided. 1 2 7 

1 

will unless he has won the heart. The 
heart is the citadel of man. 

" One who makes no effort to gain 
hearts, but is satisfied to command and 
punish j is not a superior but a slave niaster. 

" Bear in mind what St. Teresa lays 
down in her Constitutions: " Let the 
prioress take pains to make herself loved 
in order to be obeyed. By this means 
a superior will keep his religious united, 
will guide them in peace, will cause them 
to advance in virtue, and render the yoke of 
observance very light." 

"Our religious," St. Jane de Chan- 
tal writes, "are Our Lord's sheep; we aie 
permitted, in guiding them, to touch them 
with the rod of correction, but not to 
shear or flay them, or lead them to the 
slaughter; only the Sovereign Master has 
a right to do that." 

Third. Avarice. 

Can a superior be avaricious with what 
does not belong to him ? 

Yes, and perhaps all the more easily 
that, having only the property of the con- 
vent to administer, he must ^pend it care- 



128 The Faults to be Avoided, 

fully and is obliged to render an account 
of it. 

From the economy necessary in every 
good administration arise, first anxiety, 
then attachment, then parsimoniousness, 
finally avarice. There is something in 
money itself which soils the heart if we are 
not on our guard against it. 

I. 

You will know that you are beginning 
to be influenced by avarice if a loss for 
which you are in no way responsible, the 
failure of certain returns spite of care on 
your part, the sudden cutting off of a 
source of revenue through some unforeseen 
accident, occupies your thoughts during 
prayer, disquiets you, saddens you to the 
extent of altering the sweetness of your 
intercourse with your religious; if you are 
violently disturbed at the least waste which 
is unaccounted for; if you are not ready to 
meet without complaint or murmur ex- 
penses authorized by the physician and 
required by the condition of the health of 
a religious, or for a necessary journey; if 
you speak too much of the sum expended, 



The Faults to be Avoided. 129 

as if to excite admiration for your gener- 
osity. 

If at the usual periods for renewing the 
wardrobes you are extremely loath to fur- 
nLsh the money required, and publicly 
indulge in bitter extravagant complaints 
of the want of care on the part of your 
religious. 

The complaints are not so reprehensible 
as the feeling which inspires them and the 
tone in which they are uttered. 

If you never receive with a good grace 
the religious who comes to you for the 
daily expenses of the house ; — or the sacris- 
tan who calls your attention to the new 
furniture required for the sanctuary, or to 
the faded ornaments of the altar. 

If you complain of the number of poor 
who flock to the door. * 



s * The poor! here is one of a good superior's cares. Mere 
Emilie, literally accepting these explicit words of Our 
Saviour : " As long as you did it to one of these My least 
brethren, you did it to Me," firmly believed she served 
Jesus Christ in the person of the poor. 

So firm was her reliance upon this 1> lief that to take upon 
herself the care of a few orphans was with her an infallible 
means of meeting all her wants, " We must look for two 
more orphans," she would say, when a building was begun, 
" one, that no accident may happen to the workmen ; the 
other, that we may have the necessary funds." 

Never did the smallness of their resources, the hardness of 
the times, the scarcity of provisions, prove a reason for 



130 The Faults to be Avoided, 

If you treat with more consideration a 
religious who has brought a dowry than 
you do one for whom the House has made 
some concessions, for which, however, his 
ability and devoiedness have made com- 
pensation. 

II. 

Avarice in a superior springs from three 
sources, which we shall content ourselves 
with mentioning : 

1. A hard heart, which is insensible to the 
sufferings of others; which cannot under- 
stand how painful it may be to atimid or 
delicate religious to make a troublesome 
request ; which is satisfied with saying, if 
they want anything, let them ask for it. 

2. A want of confidence in God, upon 
whom we do not rely sufficiently, as if God 
were not bound to help souls, even mate- 
rially, when they have given themselves to 
Him, and serve Him with all their hearts.* 

restricting their alms. It was considered, on the contrary, 
the time for gathering abandoned children and dispensing 
from the payment of board in all the Houses novices whose 
parents were embarrassed. 

When we are guided by a spirit of faith, how differently 
we view everything ! 

* We read in the life of a holy Superior that, while rec- 
ommending her religious to avoid the least useless expense, 
she could not suffer them to be troubled because of temporal 



The Faults to be Avoided. 131 

3. The vanity of passing for an able fi- 
nancier or administrator, — one capable of 
retrieving a ruined House, — of making an 
institution prosperous, as if the prosperity 
of a Community consisted in proud struc- 
tures instead of in the piety, well-being, 
and happiness of its members. 

III. 

The effects of avarice in a Community 
are most pernicious. Under pretext of 
enforcing the practice of poverty and morti- 
fication it subjects the poor religious, who 
labor devotedly withal, to the trials of des- 
titution. 

It ruins regular observance by obliging 
the religious themselves to provide against 
the future, to provide for themselves by 
importuning their relatives; and they are 

interests. " You are an alarmist,' 11 she wrote a religious who 
took fright at seeing the corn was growing dearer day by- 
day, while no one thought of lay.ng in a provision for the 
convent, — " You are an alarmist. 

M If you truly appreciated that God was your Father, 
would you fear as you do ! Can He not give us wherewith 
to buy corn at thirty five francs a measure as well as at 
eighteen ? " 

Providence never fails souls who sincerely trust in its 
goodness. But how rare these souls are ! Confidence in 
God should be a superior's special devotion. 



132 The Faults to be Avoided, 

thus in a measure forced to sin against 
obedience and poverty. 

It excites the bitterest and most danger- 
ous complaints against superiors who cease 
to be respected or loved. 

A Community which, through any fault 
of the superior, has just reason to complain 
of food or clothing will soon fall into the 
most complete disorder. 

Fourth. Partiality. 

I. 

This is a fault into which a superior falls 
unconsciously ; he taxes the discontented 
with jealousy; he is not aware that he has 
favorites until murmurs reach him, and 
then he finds that it is very difficult to sever 
these attachments, which he has made so 
powerful and, in one sense, so necessary. 

Certainly, we do not censure all affection; 
a superior needs some support in the bear- 
ing of his burden ; he needs affection, for 
his heart is also susceptible and tender. 

He needs a devoted friend, upon whom 
he may rely. And if among his religious he 
finds this support, this affection, this devo- 



The Faults to be Avoided, 133 

tion, will he not naturally accept it, and 
can we wholly blame him ? 

Can he be expected to give his confi- 
dence to one who is inimical to him? More- 
over affection is not partiality. 

II. 

Partiality becomes a fault injurious to 
the Community : 

1. When it makes a superior unjust to 
his religious, granting to some what he 
refuses to others, dispensing the objects 
of his favor from all that is painful and 
laborious, and imposing all the burden 
of the labor upon those to whom he is 
inimical. 

2. When it makes a superior gracious 
and affectionate with his favorites, and cold 
and indifferent to those who do not enjoy 
his favor; attentive and considerate for those 
who court his favor, negligent and incon- 
siderate for those who know not how to 
either cringe or flatter; kind to those who 
have the art of divining his taste and flut- 
tering his vanity, and almost disdainful to 
those who have neither the intelligence nor 
the talent to win his favor. 



134 The Faults to be Avoided. 

3. When he grants the object of his pref- 
erence favors, advantages, permissions, em- 
ployments, honors, to the neglect of other 
religious, who deserve them more. 

III. 

The effect of these partialities is to excite 
discontent, jealousy, and murmurs ; not 
unfrequently they give rise to antipathies, 
coldness, and aversions which divide the 
Community and ruin its peace. 

They narrow a superior's heart, and 
make him not only unjust, but incline him 
to be malicious, irritating, suspicious, and 
irascible. 

He imagines plots everywhere, discovers 
covert allusions in everything that is said, 
and instead of correcting himself, becomes 
more obstinate in these preferences. 

The heart of a superior is so enslaved by 
these partialities, that his authority disap- 
pears, it passes from his hands into those of 
his favorites. He believes all they say, and 
does only what they suggest, and the Com- 
munity, in addition to their murmurs, tell 
one another : If we wish to succeed, we must 
first gain N — ,that is, whoever happens to 



The Faults to be Avoided. 135 

be the object of the superior's preference. 
" Superiors must fulfil their office them- 
selves/' St. Chantal writes; "my convic- 
tion is unalterable on this subject." 



IV. 



The evil of partiality comes principally 
from the bad spirit of the religious who are 
the object of the superior's preference. 

If they were virtuous, truly devoted to 
their superior, and regarded his authority as 
that of God, what service they could render 
him! But such friends are rare. 

Be not precipitate in giving your con- 
fidence to one of your religious ; the sym- 
pathy he awakens in you may only arise 
from similarity of character, an amiable 
exterior, an attractive manner, the po- 
sition of his family. — Study him, see him at 
work, prove him, even repel him at 
times, if you find he is too eager concern- 
ing you. See that he is pious, discreet, 
loved by the others for his goodness, in no 
way ambitious. Alas ! we are requiring 
too many qualities ! 

Mistrust particularly the religious who 
court your favor. There are flatterers who 



136 T>ie Faults to he Avoided. 

will find good everything you do, and 
boldly commend it before you. 

-'When a superior is praised," says St. 
Francis de Sales, "she should go away and 
leave the flatterer. . . We must not be as- 
tonished/' he adds, '* to find in Commu- 
nities religious always eager to praise their 
superior ; for where there are souls of 
women there are souls given to praise and 
to flatter/' 

You will find ambitious souls who, in 
order to rise, will not fear to abase them- 
selves and to render you innumerable little 
services ; who will keep others away, that 
they alone may enjoy the honor of being 
useful to you. 

You will find hypocrites who, under pre- 
text of zeal, will inform you of the failings 
of their companions. 

No, no, whatever the exterior qualities, 
the amiability, the intelligence of these 
religious, they are not ones whom you 
should make your friends ! 

Ah ! if you would be satisfied with Jesus 
alone for friend and confidant ! If you 
would be satisfied to love all your religious 
with the same supernatural love, to use 
each one according to his capacity, to give 



The Faults to be Avoided. 137 

your confidence to no one, to manifest to 
all, according to circumstances, the tender- 
ness which each one requires, how free 
your heart would remain, and what misery 
you would spare yourself! 



CHAPTER FOURTH. 
The Obstacles to be Overcome. 

Good can only be accomplished at the 
price of sacrifices, but it is these very 
sacrifices which make the merit of accom- 
plished duty. 

" The moment," says a saint, " we enter 
the path to heaven, the devil scatters stones 
before us to impede our progress." 

God Himself sows the way with difficul- 
ties to make us better appreciate the reward, 
to compel us to have recourse to Him, and 
to convince us that our success is only due 
to His grace. 

An obstacle generally is all that is op- 
posed to the success of our undertakings. 

In your Community it is all that can 
hinder you from sanctifying your religious 
and from sanctifying yourself. 

Difficulties are not obstacles when we are 
animated by a spirit of faith, they are only 
occasions of merit. 

We shall speak : 

x 3 8 



The Obstacles to be Overcome, 1 3 9 

1. Of the obstacles in the superior him- 
self. 

2. Of the obstacles which arise from the 

religious. 

First. The Obstacles in the Superior him- 
self. 

There are obstacles which spring from 
the faults of which we have just been speak- 
ing — faults which you can easily banish 
with the assistance of grace and a strong 
will. 

Well recognized faults against which we 
struggle resolutely are no longer injurious, 
even when we do not succeed in com- 
pletely conquering them. 

1. There are obstacles which spring from 
your special character, and these are diffi- 
cult to remove, for the reason that you do 
not know yourself, or that you mistake for 
qualifications what are really faults, or you 
have allowed yourself to be enslaved by 
habits which can only be overcome by he- 
roic acts. 

The character which militates most 
against the good a superior may do is an 
irascible, impatient character. 

Irascibility and impatience are not in- 



140 The Obstacles to be Overcome. 

sensibility. A superior may be very im- 
patient and at the same time very kind ; he 
will be even too kind, through a desire to 
efface his fault, and will go to excess in lit- 
tle attentions, in granting permissions, etc. 

We shall limit ourselves to indicating 
this character, because it is the most trying 
to the religious, because it is a source of 
continual discontent, and because it de- 
stroys the aureole of sanctity which should 
crown a superior. 

Pray much ; faithfully confess all your 
acts of impatience ; perform some penance 
each time you forget yourself. 

Other faults of character which God in 
His mercy leaves with superiors serve to 
humble them, to make them more indul- 
gent, more cautious, but are not real ob- 
stacles, when faithfully resisted, to the good 
of the Community. 

2. Another obstacle is the discourage- 
ment to which a superior yields. 

We are discouraged only when we leave 
God. Observe that the periods in which 
you feel so fearful, so powerless, so weak, 
so resolved to abandon everything, are 
when you have not made your meditation 
as well as usual, when you have omitted 



The Obstacles to be Overcome . 141 

your Communions, when you have relied 
upon your own strength and been de- 
ceived. 

Discouragement is always cowardice. 
God has placed you at a superior's post; 
as long as God leaves you there you must 
perform the duties of a superior, even at 
the expense of your own repose. 

"Be like the anvil," says St. Ignatius, 
Martyr, "which never wavers under the 
blows that fall upon it ; " it belongs to 
true athletes to receive continual blows and 
to continually conquer. 

Are you shaken, draw near to God. 
Let your motto be that of a celebrated 
warrior : " Unto to the end ! " 
Good is only won by perseverance. 

Second. The Obstacles arising from 
Others. 

Obstacles always spring from the char- 
acter of individuals. The hardness of the 
times, the contractedness of the house, the 
scant supply of clothing, the coarseness of 
the food, are never serious obstacles to the 
good of a Community ; when a good 
spirit reigns, all obstacles are easily over- 
come. 



142 The Obstacles to be Overcome. 

But a Community is not composed en- 
tirely of well-disposed religious ; they were 
all, doubtless, good in the beginning, but 
the Evil One has sown in these, perhaps, 
ill-guarded, ill-directed, ill-instructed souls 
germs of evil, which have flourished, and 
which offer a formidable resistance to the 
will of a superior. 

It would seem at first as if you had only 
to second your religious to send them on- 
ward in that path which leads to heaven. 
Alas, there are some who will not go for- 
ward and who will even hinder the progress 
of the others ! 

" However carefully we choose subjects,'* 
says St. Chantal, et God, to exercise the 
virtue of the others, and, we may add, for 
the sanctification of superiors, always per- 
mits that there be some ill-disposed relig- 
ious in every House." 

If a good superior were always flattered, 
if he were styled an angel, a saint, he 
might end by believing all that was said of 
him, and look with complacency upon his 
fine qualities ; but God, who loves him, 
provides against this evil by permitting 
erring, frivolous, or indiscreet souls to 
utter a cruel word, which pierces his heart 



The Obstacles to be Overcome, 143 

and forces him to remember that he is still 
a creature and very sensitive. 



The following is a painful enumeration 
to write, but necessary for the guidance of 
a superior. 

Among the religious confided to your 
care you will find : 

The weak, whom you mu^t spare ; 

The rash, whom you must restrain and 
consequently offend ; 

The sad, whom you must cheer ; 

The timid, whom you must encourage ; 

The rude, whom you must soften ; 

The presumptuous, whom you must 
humble ; 

The cowardly, whom you must stimulate ; 

The lukewarm, whom you must rouse ; 

The inconstant, whom you must confirm; 

The audacious, whom you must repress. 

You will find obstinate souls, upon 
whom all your kindness will be lost. This 
obstinacy is all the more injurious to the 
Community and painful to a superior, that 
it fastens upon some special devotion. It 
is not rare to find in a Community a relig- 
ious who believes himself called to some- 



144 The Obstacles to be Overcome. 

thing higher than the others, — this is 
either the result of pride or obliquity of 
mind. Oh ! what annoyance these de- 
luded souls give a superior ! 

They do not see that this greater 
sanctity to which God calls them consists 
particularly in deep humility, great conde- 
scension, a great spirit of submission, great 
kindness to others, above all, in great love 
for the common life, and in a marked 
inclination to live unknown, hidden, and 
even despised ; and generally these little 
souls, who have read books beyond their 
comprehension, openly criticise their supe- 
rior and their confessor, find that the 
Community needs to be reformed, desire 
to introduce extraordinary mortifications, 
pose as victims, take scandal at the mirth 
of the recreations, talk in a grand way of 
renouncement and sacrifice. 

What courage, energy, patience, what 
immense charity and tact a poor superior 
needs with such souls ! 

You will find ill-balanced characters, 
naturally contrary and inclined to find 
fault with everything. Nothing will change 
them, and do what you will, your con- 
duct will never satisfy them. They are 



The Obstacles to be Overcome. 



145 



net opposed to you, precisely, but to all 
authority, nor are they wholly conscious of 
their systematic and constant opposition. 
Kvery act of the superior is a subject of 
criticism for them. 

What is to be done with characters like 
these, which never should have been admit- 
ted, which are in the Community, how- 
ever, and for life? We must pray for 
them, bear with them, merit through them. 



When you have but one isolated religious 
of this kind to struggle against, the duty 
will be painful, no doubt, but as long as 
you can keep him apart from the others, 
as long as you can be satisfied that his in- 
fluence is not injurious, be at peace, leave 
him even a little behind, sometimes, and 
continue onward with the others. 

But sometimes obstacles which have 
silently grown, fostered by numbers of the 
religious, suddenly loom before a superior 
under the form of abuses, or the still more 
terrible form of cabals or parties. 

Here are obstacles which paralyze all a 
superior's efforts for good, and to remove 



146 The Obstacles io be Overcome. 

or conquer them requires a great spirit of 
God and rare firmness of soul. 
Let us rapidly consider 

/. Abuses. 

Whence do they come? Who began to 
introduce them ? How were they intro- 
duced and propagated ? 

If you can satisfy yourself on these 
points the remedy will be easy ; unfortu- 
nately abuses grow slowly, and we only per- 
ceive them when they have effected their 
mischief. 

The principal causes of abuses, particu- 
larly in Communities of women, are the 
following : 

The multiplicity of confessors. 

Frequenting the parlor. 

Neglect of punctuality. 

Neglect of silence. 

Tolerating particular friendships. 

The introduction of too much comfort 
at the expense of holy poverty. 

See what the nature of the abuse is ; if it 
is recent, make a generous appealf or a 
better observance of the Rule, simply cut off 
the manifest cause, redouble your own 






The Obstacles to be Overcome, 147 

fidelity in giving good example, and, if you 
are ever so little esteemed and loved, you 
will soon banish these abuses, which have 
not had time to take deep root in the Com- 
munity. 

If the abuses are of long standing, you 
have need to be patient and prudent. 

Patience itself is often prudence — "Go 
softly to work," St. Francis de Sales writes, 
"and move only with leaden feet. ,, 

Here are some practical counsels con- 
cerning these evils ; 

Avoid directly attacking the abuses, but 
see that silence is better observed, and the 
prayers better said. If you can restore or 
preserve the piety of erring souls, everything 
is saved. 

Say little, do not complain too openly, 
and pray a great deal. 

Strive to gain the most influential without 
their knowledge : some mark of interest 
or confidence, a special charge, may soften 
and win them ; even ask their advice in 
the direction of the House. 

Let there be few general reproofs in 
public ; they only irritate ; be very kind 
in administering a private reproof. 

Do not let your intention to combat an 



1 4 8 The Obstacles to be Overcome. 

abuse be seen; do not even speak of it. 
Cut off quietly and imperceptibly the ex- 
terior causes, and for this purpose ask the 
support of your ecclesiastic superiors. 

If possible, let one of the sermons of the 
monthly retreat or of some other occasion 
touch incidentally upon the point of re- 
form; — but it needs to be done with great 
tact. 

Keep your younger religious more about 
you, that they may not be influenced by 
others. 

Ask some general Communions for your 
intention, and ask prayers particularly of 
those whom you know are most pleasing 
to God. 

God is the great Healer, and time is His 
most useful minister. 

II Cabals. 

Cabals or parties are one of the greatest 
calamities of a Community ; only very 
energetic measures sometimes will repress 
them, and a superior in these cases is pow- 
erless alone, he must call in the support of 
ecclesiastic authority. 

Pray God that, while you are in office, no 



The Obstacles to bi Overcome. i 49 

cabals may be formed in the Community. 

It is almost impossible to write practical 
counsels on this subject. We shall only 
tell you : " Pray much, do not allow your- 
self to be discouraged. Abandon yourself 
entirely to your ecclesiastic superiors, and 
be ready to make any sacrifice, even to be 
deposed, if God requires it." 

Frequently the only object of these 
cabals is to obtain the deposition of a 
superior. Ah ! my dear religious, this 
is one of your rudest trials! Certainly, 
you should not yield to a faction, but 
neither must you resist a counsel delicately 
conveyed to you by those in authority over 
you ; be prepared to understand the slight- 
est intimation given you, and pray fervently 
for your enemies. 

Yes, your enemies ; God will permit 
that you have them. Praise Him if you 
are not directly the culpable cause of these 
revolts. 

11 Your religious," says P. Valuy, "will 
dislike you for very trifling reasons, and 
will take every means to bring about your 
resignation or your deposition." 

To show that you have lost their confi- 
dence, they will avoid speaking to you, 



150 The Obstacles to be Overcome. 

they will refuse you any manifestation of 
conscience, they will fly from your door, 
and they will no longer care for your per- 
missions. Whatever your conduct, they 
will take it unkindly ; they will censure 
you equally, whether you are silent or 
whether you speak. 

Your most innocent actions will be mis- 
interpreted ; they will accuse you of all 
the disorder which they have created to 
ruin you ; verbal and written denunciations 
will be daily made to your superiors. 

Pray, humble yourself, calmly defend 
yourself, show the truth without making 
any personal accusations, and await God's 
justice. 

All superiors have experienced this trial 
more or less. St. Teresa was criticised 
more than you ever will be, and was not 
the conduct of Jesus Himself censured ? 
'The best superior," an author has said, 
" is a soul that is ever on the cross," 



CHAPTER FIFTH. 
The Means to be Employed. 

You see yours is a difficult, let us even 
say, an heroic work. Ah ! said a newly 
elected superior, I had only iny own soul 
to govern for fifteen years, and I could not 
keep it in peace a week at a time ; what 
will it be when I have forty souls, whom I 
do not know, and all differing in character? 

God will be with you, she was told. This, 
in fact, is the only answer which can calm 
this very natural apprehension and fear. 

Therefore three means of success are 
offered you in the work of sanctifying your 
Community ; 

1. Union with God. 

2. The study of your obligations. 

3. The practice of virtues. 

First. Union with God. 

God, in a measure, needs you for the 
151 



i 5 2 The Mtans to be Employed. 

sanctification of the Community at the head 
of which He has placed you. 

A religious Community is an assembly of 
souls whom God loves more than others, 
whom He has wrested from the world to 
make exclusively His own, whom He spe- 
cially destines to perform on earth the office 
of the angels in heaven; it is an assembly 
in the midst of which He takes His delight, 
and in favor of which He is ever ready to 
renew all His miracles of goodness and 
mercy. 

This assembly needed a guide, a pastor, 
a parent, and God chose you ; but as you 
are a creature imperfect, inconstant, with 
your own weaknesses, your own passions, 
inclined by nature to evil and liable to lead 
others to evil, He is bound to help you if 
you correspond to His grace. 

Now, to secure God's assistance and keep 
Him near you, you must : 

i. Keep yourself in great purity of soul by 
gravely, sincerely, and faithfully frequent- 
ing the sacrament of penance, by devout 
celebration of the Holy Sacrifice, if you are 
in orders, or by an almost daily reception 
of the Holy Eucharist. Yes, daily Com- 
munion is almost a necessity for you, and 



The Means to be Employed. 153 

you are bound to make yourself worthy of 
it and to appreciate it. 

If your confessor does not think to 
giant it you, humbly ask for it ; if, for rea- 
sons which certainly will always be wise, 
and which you have not to discuss, he 
refuses it, submit without argument — you 
are not yet worthy of this favor — and be- 
seech God to make you more virtuous. * 

* In Communities of women the superior should never 
authorize herself or her religious to receive Communion 
more frequently than the Rule prescribes, without the per- 
mission of the confessor. 

According to a decree of Pope Innocent XI. of the 12th of 
February, 1670, the confessor alone has the right to permit 
Communion. 

The Prioress of the Carmelites of Mexico, in 1843, asked 
the Roman Congregation if she could allow her religious to 
receive Communion more frequently than the Rule prescribed. 
She was told she could, provided the religious obtained per- 
mission from the confessor, whose decision should serve as a 
rule. The superior, however, in exceptional cases, for a 
serious and urgent necessity, as upon the death of a near 
relative of a religious, or of a signal benefactor of the Com- 
munity, or when a bishop or some ecclesiastical digni- 
tary says Mass, may grant an extra Communion ; upon 
these and similar occasions the superior takes the confessor's 
permission for granted and favorably interprets his intention, 
but under no circumstances may a superior permit a relig- 
ious a Communion refused by the confessor. — P. Meynard. 

Though superiors may not on their own authority author- 
ize a religious to receive Communion, they may refuse a 
Communion granted by the confessor if the religious who 
asks it is guilty of a grave fault, particularly when it has 
been an occasion of scandal to the Community. 

As we are speaking of a superior's right to refuse Com- 
munion, we shall mention a few other rights which are his. 

1. He may dispense, within the limits prescribed by the 



154 The Means to be Employed. 

And in each Communion, after adoring 
Jesus in your heart, after thanking Him 
for coming to you, keep yourself hum- 
bly, very humbly, at His feet, and ask grace 
and strength for the day before you. Oh ! 
how many graces a superior requires each 
day ! 

Graces of light, — has he not to guide, 
reprove, and bring back his religious ? 

Graces of discretion, — does he not need 
to have Jesus ever on his lips, that he may 
recognize when to speak and the many oc- 
casions when he must be silent ? 

Graces of sweetness, graces of patience, 
graces of strength, graces of constancy, 
graces of peace, graces of humility. Do 
you not feel that you need all these 
graces, and that you need them every day? 

At each Communion, also, speak to Jesus 
of all your religious, of those particularly 

Constitutions, the obligations of the Rule which do not con- 
cern the vows, when he conscientiously believes it will be 
for the general good of the Community or of individuals. 

2. He may grant permissions relative to the vows of 
religion in all cases where he is authorized by the Constitu- 
tions, but he can do nothing in regard to the vows them- 
selves. Only the Church has the power cf dispensing these, 
and she only delegates it to those who have the right of 
jurisdiction. 

3. A superior may grant dispensation from the abstinence 
and fast imposed by the Rule, but in no way from the fast 
and abstinence prescribed by the Church. 



The Means io be Employed. * 155 

who give you any anxiety ; recommend 
them all, particularly the latter, to God's 
tender love. 

Do not leave the chapel without humbly 
prostrating yourself before Our Lord and 
asking His blessing. 

2. You should love meditation, which 
in your case has a most special end. It is 
four hour of audience with God, during 
which He instructs you in your duties, 
gives you His orders, and qualifies you for 
His service. 

Then, never omit your meditation ; the 
day you culpably omit it will rarely pass 
without some disorder. 

When you are really unable to make 
your meditation, be at peace. St. Chantal 
asked St. Francis de Sales at the end of a 
day, when the prelate had been very busy, if 
he had been able to make his meditation. 
— "No," the Saint replied, "but I did 
what was equal to it." 

That which is equal to a meditation 
omitted because of an imperious duty or 
a charitable office is the presence of God. 
" I have made a temple of my soul," says 
the amiable St. Francis again, "and I live 
there with my good Master." 



i$() The Means to be Employed, 

"Are you long without thinking of 
God ? " St. Chantal naively asked him. 

"Sometimes nearly a quarter of an 
hour," he replied, still more naively. 

How could souls thus united to God 
fail to always do God's work? 

' ' It is the habit of good superiors," says 
St. Gregory, "when embarrassed concern- 
ing difficult or doubtful questions, to recol- 
lect themselves in God, and go before the 
Blessed Sacrament ; here they ask counsel 
and light and arrange everything with God 
before treating with men." 

"In all things," says St. Bernard, "rely 
more on prayer and meditation than upon 
the light and labor of men." 

" Prayer," says St. Vincent of Paul. " is 
the source of good counsels ; the Eucharist 
is the oracle of good thoughts." 

O superiors, pray, then, and approach 
the holy Table often, and God with His 
grace and light will be always with you 
and will cause all that you do to turn to 
His glory." 

"Talents, human prudence, how weak 
and impotent ye are ! " exclaims the Ven. 
Mere Rivier. "For my part, I only rely 
on my prayers and my visits to the Blessed 



The Means to be Employed. 157 

Sacrament. I would not dare to give an 
instruction without preparing it with pray- 
er, nor even advice or an admonition with- 
out praying over it." 

Many holy superiors read before the 
Blessed Sacrament the letters they receive 
concerning the affairs of their House, 
make their plans for the New Year before 
the Blessed Sacrament. Jesus is their su- 
perior ; they do nothing without His con- 
sent, without being very sure that their 
will is united to His. 

An obstacle to this union are visits to 
the parlor prolonged without necessity ; 
the pleasure of talking with people of the 
world, particularly if they are rich, amiable, 
and of elevated station. 

Excessive zeal for the salvation of souls 
not confided to your care, direction con- 
veyed in letters, verbal counsels, etc. * 

Too active zeal for your personal sancti- 
fication, which makes you seek outside 
your House direction and counsel of priests 
and religious enjoying a certain reputa- 

* Oh ! how wise it is to confine ourselves to our work, and 
not to extend our sphere of action beyond the circle of our 
obligations ! How many superiors will be severely censured 
by God for having given themselves to works of zeal outside 
their (Jommunit , to the neglect of many things about them ! 



158 The Means to be Employed. 

tion. This usually results in great loss 
of time, disgust for the direction traced for 
you by obedience, and thoughts of self-love, 
which cause you to believe yourself called 
to extraoriinary ways. 

3. You should pray, and pray much, 
that God may not withdraw from you 
because of your infidelities, that He may 
continually grant you new light, and that 
He may turn from your children the occa- 
sions of sin which could overcome them. 

A superior should, like Moses, keep his 
hands unceasingly raised in supplication 
to God to draw down the divine mercy 
upon the souls he directs, and to beseech 
God to preserve them from the snares of 
the Evil One. 

Ah ! if during one hour only you could 
see the temptations with which the Evil 
One tries to lead your children into sin, how 
fervently you would pray for them ! At 
the present moment one of your poor 
children is tempted to yield to discourage- 
ment, another to pride, another to sensu- 
ality. The Evil One is about to place 
before the eyes of this one an object which 
will soil his imagination, to bring to the 
ears of that one a flattering word, which 



The Means to be Employed. 159 

will trouble him during prayer, to recall to 
another moving memories of home. Yes, 
pray, pray for them ! Write a list of your 
children, and from time to time read it 
before the Blessed Sacrament, and as you 
utter each name, say, " Jesus, have mercy 
on him ! " 

Here is a prayer which you may offer in 
your visit to the Blessed Sacrament : 

" Lord, Thou who hast placed me over 
others in the position of superior, abandon 
me not at a post so dangerous, but send 
me Thy divine wisdom, that it may be with 
me, that it may labor with me, and that it 
may teach me what is pleasing in Thy 
eyes. 

"Lord, I recognize that I am unworthy 
of the place I occupy, having of myself no 
light, nor strength, nor virtue, nor neces- 
sary talent, but I rely upon Thy divine 
assistance. 

"Convinced that Thou hast not placed 
me in this position for my perdition, but 
rather that I may contribute to increase 
Thy glory by effecting my salvation and 
that of my religious, I hope that Thou 
wilt Thyself complete the work Thou hast 
bes;un. 



160 The Means to be Employed. 

"Inspire me, enlighten me, guide me, 
be near me when I act, be with me when 
1 speak ! 

" Lord, give me deep humility, which will 
never permit me to despise my inferiors, 
nor to attribute to myself the good I may 
see about me. 

"Give me ardent, tender, ingenious, in- 
exhaustible charity, which will embrace 
all my religious and make me endeavor 
to procure them in abundance all the 
spiritual and temporal solace they may 
need. 

"Grant me a pure, constant, wise zeal 
in maintaining the Rule, correcting abuses, 
in reviving the ancient holy practices of 
our founders. 

"Grant me the grace and courage I 
need to awaken the lukewarm, to stimu- 
late the slothful, to bring back the erring, 
lo redouble the ardor of the fervent. 

"Finally, O my God, since 1 am supe- 
rior only by Thy command, permit me 
to humbly ask Thee to be Thyself the 
superior of this Community and to govern 
it through my ministry as a father governs 
his family and a ' shepherd his flock. 
Amen." 



Ine Means to be Employed. 161 

1 ' I am never before the Blessed Sacra- 
ment " a superior wrote, " without think- 
ing of my dear daughters. I see them in 
the midst of their numerous, difficult, 
and fatiguing labors, and I say to Our 
Lord: 

1 ' ' O my great and amiable Master ! grant, 
I beseech Thee, that among the souls con- 
fided to me and whom I love so tenderly 
there may be found none who labor for 
any other intention than to please Thee, 
that at the Last Day they may not, after 
laboring diligently, appear before Thee 
with empty hands/ 

" My poor children ! When I think 
that this may be the case with some of you, 
it rends my heart. " 

Be not satisfied with prayer alone, par- 
ticularly when your heart is grieved by the 
misconduct of a religious, by his obsti- 
nacy, his irregularity, by the harm he is 
doing among your children ; humble your- 
self before God as you recall the needs of 
this poor soul. 

" Alas ! who can say positively,'' writes a 
man of experience, " that we are in no way 
responsible for the evil we lament ? Direct- 
ly, certainly not, but indirectly ? — Here, in 



1 6 2 The Means to be Employed. 

truth, is a wholeexamination of conscience 
to be made. What was our charity in our 
relations with this soul, our patience, 
our prudence ? I do not know why 
I am inclined to believe that nine times 
out of ten in lamentable instances we 
poor superiors are not wholly blameless 
in regard to the great miseries we deplore 
in our Communities. 

" Then let us humble ourselves, without 
exaggerating our fault, if fault there be; 
but let us abase ourselves sincerely before 
God and recognize with simplicity that, if 
our prayers had been more fervent, our 
thoughts less human and more supernat- 
ural, our guidance wiser, we might have 
averted much which we now grieve to see 
about us." 

Let not these thoughts dishearten you, 
however ; rather let them make you seek to 
be more united with Jesus, with Jesus in 
the Sacrament of the Altar, who also sees 
indifferent, culpable, rebellious souls abnut 
Him, and continually offers Himself to 
His Father a victim of expiation for their 
conversion. 

Ah ! what a salutary and what a useful 
thought is that which leads a superior to 



The Means to be Employed. 163 

offer himself after the example of Jesus, a 
victim for his Community. * 

4. If you have the happiness of having 
near you a wise, prudent, zealous religious, 
sincerely attached to you, and who is will- 
ing at your request to warn you of your 
faults, and, without naming individuals, to 
inform you of the complaints which your 
course may excite, you will be very fortu- 
nate. 

We found the following note written by 
a superior to one of her religious : 

V My very dear daughter : I am au- 
thorized by the confessor to pray you to 
fulfil toward me the office of admonitress, 
and even to impose this duty upon you in 
virtue of holy love. I beseech you, then, 
my very dear daughter, to reprove me for 
all my faults. You will do it through 
charity, for the good of my soul and that ot 
the Congregation. I promise, on my part, 
to render this duty as little painful to you 
as possible, by receiving your reproofs in 
good part and by endeavoring to amend. 
Should I fail in this, I will punish myself so 
effectually that I shall not often repeat the 

* We recommend you to read P. Giraud\s excellent work: 
Immolation et chariti dans le gouvemement des Hmes % 



164 The Means to be Employed. 

offence. In gratitude for the good service 
you will render me' I promise to offer a 
Communion for you every month and to 
say a prayer for you each time you admon- 
ish me. Keep this note, that you may show- 
it to me if it should ever be necessary." 

5. Behold God in the confessor charged 
with your conscience, and in your prayers 
frequently ask God to make him very holy 
and very interior. 

Generally we do not pray sufficiently for 
confessors. Let all intercourse with him, 
even your exterior relations, be animated 
by a spirit of faith. Open your heart to him 
with the candor of a child ; forget at his 
feet that you are superior, and pray him 
sometimes not to spare you. 

Never allow yourself to utter any com- 
plaint concerning him in the presence of 
your religious, and punish severely any rail- 
lery or criticism ; it is better still never to 
speak of the confessor at recreation. 

If you think you cannot submit to his 
decisions in regard to the Community, do 
not dispute them, but seek counsel of your 
ecclesiastic superior or the confessor extra- 
ordinary, being very careful at the same 
time to refrain from all censure. 



The Means to be Employed. 165 

Doubtless, the confessor is not infallible, 
but his experience, his familiarity with the 
wants of the Community, his particular 
knowledge and virtue, give him an author- 
ity which another, a stranger to the Com- 
munity, will with difficulty acquire. 

Second. The Study of the Obligations of 
your Office. 

God does not do everything in the work 
of souls: as He wishes to award us a re- 
compense He requires that we merit it by 
the co-operation of our own efforts. 

/. Seek to acquire the Knowledge your 
Position Requires. 

This knowledge of your obligations is 
only acquired by study aided by piayer, 
reflection, and the counsels of persons of 
more experience. 

We have suggested the books necessary 
for you in preparing the instructions you 
address to your children ; here are others 
specially for you, and which you should 
read through at least every two years : Du 
Gouvernement des Communautes Religieuses, 



1 66 The Means to be Employed. 

by P. Valuy. Le Guide des Superieures, by 
Madame Fleuret. Quel est le Meilleur des 
Gouvernanents, le rigour eux ou le doux, by 
P. hinet. Reponses canoniques et pratiques 
sur le gouvernement et les principaux devoirs 
des religieuses a vceux simple, by P. Andre 
Marie Meynard, Dominican. This book is 
one of the most complete and practical, and 
may take the place of many others. It 
answers all the questions which arise in the 
government of religious Houses. 

Des Communautes Religieuses a voeux 
simples, legislation canonique et civile, by 
1'Abbe Craisson, former vicar-general of 
Valence. 

The letters of St. Chantal, of St. Francis 
de Sales, The counsels of St. Teresa, Les 
Oeuvres Spirituelles, by Mgr. Chaffoy, Bish- 
op of Nimes, will afford you most useful 
counsels. Letters written by the founders 
of Orders to superiors enter into a multi- 
tude of details which a treatise cannot 
give. 

Read a chapter of this Little Book of 
Superiors at each of your monthly retreats; 
you will thus peruse it with profit twice a 
year, and you will find in it the most use- 
ful teachings of the saints. 



The Means to be Employed. 167 

You will find in the Third Book of "The 
Knowledge and Love of God/' by P. Saint- 
Jure, pages filled with the wisest counsels. 
See particularly, in chapter fifth, Advice to 
those in charge of souls, the portrait which 
this religious proposes to superiors as a 
model ; it is that of God Himself. 

11 Imitate," he says, " God's manner of 
dealing with men : 

1. " He governs them for the most sub- 
lime and pure ends : His glory and their 
own good. 

2. "He governs them with admirable 
prudence and deliberation ; without precip- 
itation in anything. 

3. " With strength and constancy of exe- 
cution. 

4. "With equity, wronging no one. 

5. " With gentleness and sweetness, hear- 
ing all without repelling any one, and as 
long as they desire ; accommodating Him- 
self to their nature, weighing their strength, 
fortifying the weak, consoling the desolate, 
soothing them in their trials, praising and 
rewarding them when they have done 
well. 

6. " Extending His care to all, without 
forgetting the least among them; constantly 



1 68 The Mtans to be Employed, 

providing for all, untiringly, sweetly and 
gently, without forcing anything. 

7. " Enduring with invincible patience 
an almost infinite number of enormous 
outrages. 

8. u Waiting with longanimity until sin- 
ners repent of their faults, and helping 
them to repent by means of His inspirations 
and His graces. 

9. " If He must punish, chastising them 
as a father in this life, and always in view 
of their salvation. Every superior should 
study this divine pattern, and if, after having 
done what he could, he finds subjects who 
are discontented, and who murmur, let him 
remember that there is no government in 
the world of which there is more complaint 
than of God's." 

Beware of making the study of these 
books purely speculative ; as you read, take 
notes of the counsels which you need, 
adding for their practical application what 
your experience and knowledge of your 
religious teaches you is more useful. 

The wisest counsels are never perfectly 
adapted to every House. It does not suf- 
fice to read, know, and comprehend all these 
things ; they must be applied, and in this 



The Means to be Employed. 169 

application of a general counsel to a par- 
ticular case a superior's fitness is revealed, 

//. Endeavor to learn the Character of 
your Religious. 

The study of books is not sufficient ; 
and as the greatest obstacles in your mission 
spring from the diversity of character among 
your religious, you should devote yourself 
to learning and directing these various 
characters. 

Do not seek to change characters, you 
will- never do it; devote yourself to sup- 
pressing what is faulty in each, and try to 
lead your little family to heaven, suffering 
each religious to preserve his individuality. 

A fault of over- zealous or inexperienced 
superiors is to wish that all the religious 
should feel very much as they do on differ- 
ent subjects, should even have the same 
devotion, should like what they like, and 
feel the same aversion for whatever they 
dislike. 

Be not more exacting than the good God, 
who opens heaven to all characters, and 
only closes it to sin. 

We shall not enter into detail upon the 
different characters founded on tempera- 



170 The Means io be Employed. 

ment, the melancholy, the phlegmatic, the 
sanguine, the choleric, and which count for 
much in the practice of virtue. 

The books we have mentioned give you 
these details, more curious and interesting, 
perhaps, than really useful. 

Would you know a very simple means 
of learning the characters of your children? 
Expand their hearts. Oh! how little trouble 
you will then have in reading all that 
passes therein ! 

Two things particularly expand hearts, 
the happiness with which we surround 
them, and the confidence we manifest in 
them. 

1. To afford happiness to others is diffi- 
cult sometimes ; but if you are always con- 
tented and happy yourself, if you let your 
religious understand that they make you 
happy, if, above all, you remain united with 
God, the joy of your soul will soon pass 
into the souls of your religious and expand 
them.* 

* When God is with us He grants to the most insignificant 
trifles the happiest results. 

We read in the life of Mere Pauline de Faillonnet that 
at her first visit to a certain Community all the. religious at 
the evening recreation were cold and silent and, with down- 
cast eyes, met all her advances withsimnly " yes," or "no." 
What does she do to break this solemn formality and induce 



The Means to be Employed. 171 

2. To inspire confidence is more easy; 
you have only to show much confidence 
yourself. For example, you have the right 
to open letters addressed to your religious; 
when you recognize the handwriting of a 
father or mother, or when you know that 
the letter is from a former director, who has 
been God's instrument in the vocation of 
the religious to whom it is addressed, give 
it with the seal unbroken, and say, with a 
kindly smile, read it all to yourself. 

Sometimes send without reading a letter 
addressed to a mother, which a religious 
brings you in a filial spirit; seal it at once, 

her daughters to treat her as their mother? She seizes a 
plate of nuts on the table and empties it into her apron, then, 
taking a handful, she extends her closed hand to one of the 
religious, saying gaily: "Odd, or even, the number in my 
band? Guess I" The religious addressed timidly answers, and 
the superior exclaims, after counting them. " you have won., 
daughter, take them." " It is your turn," she continues, turn- 
ing to another religious; this one, a little re-assured, guesses 
and loses. "Ah! you have lost; " she exclaims, with a merry 
laugh, "now pay me, I always pay when I lose." The 
play continued until every countenance brightened, and a 
general merriment replaced the gloom which prevailed at 
the beginning of the recreation, and the superior was able 
to assure hers If the next day that the fear they felt on her 
arrival had vanished. 

On another occasion, as she was setting out to visit another 
Community, whom she knew to be also somewhat in awe 
of her, she filled her trunk with a number of pretty lit- 
tle gifts, which had been recently given her on her feast. 
When she arrived at the House she asked to be left alone, 
and then hid them in different parts of the room and furni- 



172 The Means to be Employed. 

saying affectionately : You at least told 
your mother you loved her very much ? 

You risk nothing by this ; and little by 
little you will learn what passes in these 
souls, made happy by your confidence, 
much better than if you had read all their 
letters. 

A month will suffice, — (except in case of 
great hypocrisy, which is hardly probable) 
to enable you to know your young religious. 
At the age at which postulants enter, and 
during the novitiate, one has not learned 
to dissimulate, and the exterior manner and 
bearing readily reveal the mind and heart. 
Young religious are not difficult to read. 
In regard to the older ones, neglect no in- 
dications which may enlighten you, but, at 

ture. After this she presided at the evening meal, and when 
the signal for recreation was given, her face brightened, 
and she told them of the presents she had brought; "but 
those who want them must look for them," she added gaily. 
"They are hidden all about here, even in my pockets, 
where you will find the finest." Immediately every one 
starts in quest of the gifts ; wardrobes, shelves, drawers, 
every corner, and even the good mother's effects, are carefully 
searched. One 1 eligious. who a moment before would hardly 
raise her eyes to the superior's face, boldly searches her 
cloak and the various pockets of her dress. The discovery 
of each object is followed by a merry peal of laughter, and 
the mother, happier than the children, rejoices at sight of 
their child-like freedom with her. 

Here again she attained her object : the hearts of her 
children were no longer closed to her by prejudice and fear. 



The Means to be Employed. i J 3 



the same time, beware of judging hastily. 
Here is what you may perceive: 



Faults of the Mind. 

Restless, 

Curious, 

Distrustful, 

Flattering, 

Suspicious, 

Presumptuous, 

Indocile, 

Choleric, 

Ill-balanced, 

Touchy, 

Mocking, 

Intriguing. 

Faults of the Heart. 

Dissimulating, 

Bitter, 

Wicked, 

Uncompassionate, 

Unaffectionate, 

Selfish, 

Rancorous, 

Easily wounded, 

Inclined to antipathies, 

Insincere, 

Cowardly. 



Qualities of the Mind. 

Upright. 
Frank, 

Opposed to all exagger- 
ation, 
Straightforward, 
Artless, 

Devoted to its duties, 
Disinclined to think evil, 
little curious, 
Attentive, 
Patient, 
Sincere. 

Qualities of the Heart. 

Frank and open, 

Sweet, 

Good, 

Forgiving, 

Obliging, 

Grateful, 

Devoted, 

Inclined to piety, 

Slow to resent slights, 

True, 

Courageous. 



With a little experience, a little tact, a 
great deal of good sense, and a great love 
of good, a superior may extract virtues from 



1 74 The Means to be Employed. 

all faults, or, better still, almost convert them 
into virtues, just as commendable quali- 
ties may be perverted and become in the 
future a source of anxiety. 

It is impossible to give you in detail the 
means you should adopt to compass this 
end. Tact, humanly speaking, is one, and 
another, supernaturally speaking, is interior 
light, which suddenly reveals these means 
to us, but only on condition that we are 
united with God. 

Third. The Practice of Virtues. 

It will not suffice for you to be virtuous, 
your virtue must also be manifest to all. 

We have already spoken of the good ex- 
ample you owe, of the fundamental virtues 
you should practise ; we shall treat of 
three, which are no doubt included in those 
already mentioned, but which should be 
more particularly prominent in you. 

To do good you must have the reputa- 
tion : 

i. Of being devoted to the sick. 

2. Of being in no way distinguished 
from the others, granting yourself no dis- 
pensations. 

3. Of laboring diligently. 



The Means to be Employed. 175 

/. Of Being Devoted to the Sick. 

1. The human heart, particularly a 
woman's, is instinctively and powerfully 
drawn to every creature that suffers. It 
seeks to relieve it, and if it cannot do this, 
it pities, protects, and defends it. 

If you would win the affection of your 
Community, and this you should desire to 
do, for without affection you will not lead 
them to good, love your sick children, 
lavish every care upon them, visit them 
frequently, see for yourself that your orders 
and those of the physician are faithfully 
carried out. 

At the bedside of the sick must you 
particularly show yourself a father, loving 
them more and more tenderly in proportion 
to their sufferings. 

The lives of the saints are filled with 
traits of their kindness to the suffering and 
the minute and devoted attentions which 
indicate love. 

They beheld Jesus Christ in their sick 
children ; they knew that the sick drew 
God's blessing upon a House, and they lov- 
insrly complained when they had none. 
"Oh! for at least one sufferer, " said a 



176 The Means to be Employed. 

saint, " one whose sufferings would not be 
so extreme as to rend my heart, but who 
would give me an occasion to merit by the 
practice of patience, and would draw down 
God's mercy upon the Community ! " 

" You are condemned to repose, my dear 
child, " Mere Faillonnet wrote one of her 
sick children; "beware of imagining that 
you have become useless to us; God afflicts 
you, He restricts you to suffering and prayer, 
that is, He places in your hands the greatest 
interests of our dear Congregation; for 
when He blesses our works He has less 
regard to those among us who labor than to 
those who suffer in a spirit of prayer and 
love. 

" Oh ! sweet and salutary union of the 
religious life, where all is in common ; 
where the prayers and weary labors of the 
many are rendered fruitful by the prayers 
and sufferings of the few ! Understand this, 
my child ; relish the part assigned you; you 
see, it is very beautiful for you and for us." 

St. Ignatius Loyola always wished that 
he should be the first one informed of the 
indisposition of a religious; it was his cus- 
tom to go through the infirmary several 
times during the night, and several times 



The Means to be Employed. 177 

a day; he informed himself whether the 
infirmarian had faithfully carried out the 
doctor's prescriptions. When he saw a 
sick man sad, or dwelling upon his suffer- 
ings, he sent for the most skilful musicians 
among the novices to divert the patient 
with the singing of canticles. In an ill- 
ness of his own he dispensed himself from 
everything but his solicitude for the infir- 
mary. 

With such sentiments a superior could 
not but win the love of his religious and 
bring God's blessing upon himself. 

2. Here, according to an ascetic author, 
are the faults with which a superior may 
have to reproach himself in regard to the 
sick : Deferring calling in a physician ; 
showing that he visits the infirmary re- 
luctantly ; appearing distressed at the num- 
ber of sick in the House ; refusing or de- 
ferring under various pretexts to furnish 
the remedies or special nourishment pre- 
scribed by the physician, or only granting 
them ungraciously ; substituting for what 
has been prescribed remedies and food 
which are less expensive and also less 
efficacious; adroitly persuading the physi- 
cian to order only the latter, though he 



178 The Means to be Employed. 

deems the others safer ; prejudicing him 
with the idea that a patient is whimsical, 
exaggerates his ills, is slothful ; complain- 
ing of the expenses occasioned by illness ; 
repeatedly intimating that the prolonged 
convalescence of the sick is due to their 
own want of energy; showing only an 
uncheerful and weary countenance to the 
sick; causing them to feel, at least in- 
directly, that they are a burden to the 
Community ; refusing them the spiritual 
succor they ask, under pretext of incon- 
venience; holy Communion, for example, 
though the confessor has permitted it, * etc. 
Here, finally, are the counsels given by St. 
Leonard of Port-Maurice. 

1. Behold Our Lord in your sick and 

* One is permitted, according to the Roman Ritual, to 
rereive the Holy Viaticum several times in the same illne-s, 
even without being fasting. An interval of six or seven days 
is sufficient to permit its being brought again to the sick, and 
some of the Doctors, St. Liguori among others, do not even 
require so long an interval. According to these theologians 
it may be brought, particularly in a House where the 
Blessed Sacrament is reserved, every two or three days 
to a religious who has been accustomed to receive fre- 
quently. 

With still less reason should we refuse it once a week to 
an infirm or sick religious who can fast, and who asks to 
receive Our Lord. 

Do nothing, moreover, without the assent of the chaplain 
of the House, with whom you must always live in peace, 
whatever sacrifices it may cost you. 



The Means to be Employed. 179 

infirm religious; hear Him inviting you to 
care for Him and to visit Him. 

When you feel any repugnance, weari- 
ness, or fatigue, say to yourself: I must 
go; it is Jesus who lies on that sick-bed, 
and who deigns to receive my attentions. 

This truth, founded on the words of the 
Gospel, will encourage you and make you 
zealously insist that everything about the 
sick be neat, abundant, and even attractive. 

2. Never tax a religious with exaggerat- 
ing his ailments; real or imaginary, leave 
them to the judgment of the physician 
and the sick person's conscience; do your 
duty devotedly ; your kindness will end 
by overcoming the sickness, and will win 
you the esteem of all. 

3. Always visit your sick religious with 
a cheerful countenance, never reproach 
them with the cause of their illness, and 
recommend yourself to their pravers. The 
prayers of a pious sufferer ! Oh ! if you 
knew how willingly God hears them ! 
"I feel for you/' St. Francis de Sales 
writes, "a special reverence, dear sufferer, 
as a creatuie visited by God, clothed with 
His livery, and become specially His 
spouse/ 7 



180 The Means to be Employed. 

"God forbid," says Mgr. Plantier, "that 
we should counsel you to surround your 
Sisters with delicate or rather luxurious 
care ; the foundation of the life of a re- 
ligious must be austere. But the regimen 
may be severe without being murderous. 
If your religious are of feeble constitutions, 
you must strengthen them ; if they are 
robust, you must be careful not to impov- 
erish or ruin them by making them suffer 
through an exaggerated principle of econo- 
my or mortification." 

Nor should you allow your companions 
to ruin their health themselves through 
excessive zeal or penance. 

Do not forget that, if the body must be a 
slave, it is a slave necessary to till the field 
which the Father of the family has con- 
fided to you to cultivate. If your religious, 
through excessive zeal or mortification, 
deny themselves to the detriment of their 
health, reprove them firmly, and oblige 
them to accept all the indulgence and all 
the remedies you think necessary for them. 

Mother Mary S. Francois used to say to 
the cook: "It is a duty of conscience 
with you to care for the daily fare of the 
Community. It is infinitely better that the 



The Means to be Employed. 181 

sisters eat in the refectory than that they 
languish in the infirmary. Know also 
that many of them have been accustomed 
to a generous diet and delicacies, and 
these are condemned to accept the poor 
food, just as you prepare it for them ; if, 
then, through any negligence of yours, the 
dishes are not properly and cleanly pre- 
pared, you expose them to long for the 
rleshpots of Egypt, which they have so 
generously abandoned." 

The historian of this same superior tells 
us that the Reverend Mother, on this prin- 
ciple, frequently went herself to inspect the 
dinuer in preparation on the range ; she 
uncovered dish after dish, tasted the soup, 
added the necessary seasoning, satisfied her- 
self that the meat was properly cooked, and 
repeated her instructions on the subject to 
the cook. 

" These seem very trifling things to oc- 
cupy one," said another superior, "and 
yet, let the health of the Community suffer, 
and it affects everything in the House : 
office is no longer said with proper .dignity 
and solemnity, and the rule itself is not 
properly observed. That is why, on my 
way to the chapel, I frequently stop in the 



1 82 The Means to be Employed. 

kitchen, to see that everything is cleanly 
and properly prepared. * 

II let there be no Distinction between you and 
your Religious. 

Outside your functions as superior, which 
require some distinction, and the liberty 
necessary to fulfil them, let there be no 
other difference between you and the other 
religious. 

The dignity of your office is not inherent 
in your nature ; when it is taken from 
you, you will return again to the simple 
religious you were before you were invest- 
ed with it ; then remain always and in all 
things a religious. 

Thus, in regard to the food, follow the 
same regimen as the Community, and, if 
your health is delicate, do not permit any 
more indulgence for yourself than you per- 
mit others. 

A superior does not need to command 
services, to be better cared for than the rest 
of the Community ; there are always relig- 

* We recommend to you our Livre des Gardz-Malades, 
which you will find very useful, and we would like to see it 
in the hands of every religious charged with the infirmary. 



The Means to be Employed. 183 

ious who, through zeal, or a spirit of faith, 
or affection, sometimes also through a de- 
sire to flatter, or to attract attention, will 
overwhelm him with attentions ; repel them 
gently, and only accept what is necessary. * 

If any of the religious are ill at the same 
time with you, insist that they be equally 
well cared for, and even served before you. 
If you see that they are neglected, send 
them a portion of what is served to you. 

In regard to clothing y observe thesame 
religious poverty ; do not take advantage 
of your position to remake, complete, or in- 
crease your wardrobe ; let the Sister charged 
with the vestry apportion your linen as she 
does that of the others. 

Do not imagine that you can keep the 
Community in ignorance of what you have 
done specially for you ; the very religious 



* A religious charged with supplying the table used to 
choose the finest fruits the House afforded for Mere Emilie. 
As soon as Mere Emilie perceived this she warned the relig- 
ious not to do it, but the latter, seeing in her superior's words 
only a desire of mortification, made no s ruple of disobeying. 
The good mother, then, to show her that she was seriou , said 
to tier : " Sister, until further orders you will put at your own 
place the fine fruit you reserve f >r me, and you will eat it 
before all the Community.'" The lesson was a good one. 
The religious was so mortified that she came to the superior, 
with tears in her eyes, to ask pardon and to promise that she 
would not repeat her offence. 



184 The Means to be Employed. 

who help you will be the first to reveal it 
sooner or later. 

In regard to your cell, the same furni- 
ture, the same bedding. Have a few extra 
chairs, if it is the custom to receive your re- 
ligious in your cell, a few articles for the 
reception of documents, papers, and other 
things pertaining to your office ; but noth- 
ing for your special use, or which savors 
of luxury or sensuality. 

In regard to the Rule, the same scrupu- 
lous observance ; it is no more excusable 
in you than in any one else to break 
silence unnecessarily, or to be late at an 
exercise. These things rest with your 
own conscience, and you must beware of 
accepting as reasons what are only pretexts. 

In regard to recreation, be present as 
frequently as possible ; you will learn to 
know your religious at recreation better 
than anywhere else. 

Recreation is a very influential exercise 
in a religious House, and it should be the 
object of special care on the part of the su- 
perior. 

There is no place where he will more 
readily discover the symptoms which indi- 
cate the health or illness of his Community. 



The Means to be Employed. 1 8 5 

How many little vexations, which would 
have rankled in hearts and occasioned 
many troubles, are dissipated at a pleasant 
recreation. Then, do not fail to be pres- 
ent at the recreations ! 

Speak a little less than your Sisters, but 
be affable with all; mingle a little in their 
amusements; above all, let them amuse 
themselves with perfect liberty before you. 
Preserve your own dignity, but show that 
you are glad to see them as children before 
you. * Do not be shocked by any child- 
ishness, or thoughtlessness, but, while con- 
tinuing to be charitable, amiable, pleasant, 
be inexorable towards detraction and rail- 
lery ; an emphatic reproof, a word of 
warning uttered with a smile, will frequent- 
ly arrest ill-natured remarks. 

III. Labor Diligently, 
One of the drawbacks of the office of a 

* Accept with simplicity and goo i grace the efforts of 
your religious to celebrate your feast-day or the anniversary 
of your superiorship. 

Imitate the holy superior who used to say: "I have 
neither eyes nor ears on these days; my dear children must 
be allowed to believe that they give me an ag eeable sur- 
prise. Besides, it is not to me," she humbly added, " but to 
my office, that these honors are paid. Therefore I have not 
the least pain in receiving them, and I have never been 
tempted to take to myself the smallest portion of them." 



1 86 The Means to be Employed. 

superior is that it deprives one of the habit 
of regular and continuous labor. 

One is so frequently interrupted by re- 
ligious, by strangers, and so absorbed by 
the material cares of the House and the 
duties of direction, that frequently we are 
unable for several months to undertake 
any kind of work, and when we have a 
little leisure, a certain lassitude tempts us 
to be idle. 

Before God this is excusable in us, but 
may it not be a cause of disedification to 
your religious, particularly to the lay- 
Brothers or lay-Sisters, who are all day long 
absorbed in manual labor, and who, seeing 
you coming and going with your hands emp- 
ty, are far from realizing your mental labor 
or your cares ; they doubtless think you very 
fortunate to have nothing to do, only to 
command. Consider these ignorant minds, 
and try to edify them by sometimes busy- 
ing yourself like them, and even by assist- 
ing them. We read the following in the 
life of a holy superior: "When our 
Mother was in the kitchen, if she saw that 
one of the Sisters was pressed with work, 
she would seize a knife and peel the car- 
rots and potatoes ; and when the dinner 



The Means to be Employed. 187 

was well on its way, she would say to the 
cook, profit of my being here if you wish to 
go and take a little rest or go to the chap- 
el. Then, when everything was nearly 
ready, she would say to the sisters : " Well, 
now I'll go to my prayers ; I shall be at 
rest, because the dinner for the Community 
is well prepared."* 

Here are some practical counsels : 

1. Avoid any appearance of eager haste 
as you go back and forth in your necessary 
surveillance. This bustling manner indi- 
cates a soul which is not self-possessed, and 
which is pre-occupied, not occupied. 

2. Do not be too frequently among your 
religious at work to observe or talk to them ; 
they may say, he would do better to help 
us. Then, too, your presence constrains 
them ; they imagine that you have come to 
watch them. 

3. Help your religious as much as pos- 
sible. St. Magdalene of Pazzi went some- 



* " You complain," says St. Liguori, : ' that your lay-Sis- 
ters become disobedient, proud, and are without devotion; 
but do you give them time to maki meditation, to prepare 
themselves for Communion ? Do you teach them how they 
may sanctify themselves in their work?" — Read to them, or 
make them read, Le saint travail des mains, by P. Le 
Blanc. To help the souls of these dear Sisters we are pre- 
paring Le Livre des Converses. 



1 88 The Means to be Employed. 

times among her lay-Sisters and by her 
activity excited them to labor; you will be 
fortunate if they can say of you, as they did 
of her, she can turn her hand to anything. 
4. Do not waste your time in long con- 
versations, either in the parlor or with your 
religious, particularly if they have work to 
do. In regard to the parlor, profit of the 
first exercise to excuse yourself from people 
who take up your time uselessly. When 
the bell rings no one will be surprised or 
offended to hear you say, that is an exer- 
cise, I must be present at it. 

5. During recreation, do not remain idle 
when all your religious have some work in 
their hands. Never fear that you will lose 
your dignity if you are seen mending your 
clothes or making your own linen. 

Take to yourself St. Jerome's counsel to 
a holy woman : Always have a ball of wool 
in your hands. 

As a conclusion to this chapter on the 
means of maintaining or restoring the piety 
of your House, here is a summary of a con- 
ference delivered by P. Champagnat, found- 
er of the Little Brothers of Mary. 

A Brother director spoke to the Father 
of the grief he felt at seeing that the Broth- 



The Means to he Employed. 189 

ers of his establishment were wanting in 
piety. The Father took occasion of this 
complaint to give publicly the following 
advice to the Brother directors: 

li My dear Brothers, be not astonished 
that the Brothers of fifteen and twenty 
have not your fervor and devotion in the 
exercises of piety. This age is the most 
critical period in life; it is a time when the 
passions begin to make themselves felt, and 
to subject man to that cruel war, which 
ends only at the hour of death. During 
this period the soul, allured on one side by 
the attraction of sensible pleasures, weighed 
down on the other by the weight of its 
miseries and wearied by the combat which 
it is obliged to sustain, relishes nothing ; 
the holiest things make no impression 
upon it, and the most terrible truths hardly 
suffice to rouse it from its supineness, and 
to bridle its evil inclinations. All souls 
pay a sad tribute to this age, and even 
those who are naturally good and pious feel 
the unction of grace and piety very little. 
That is why, instead of complaining of the 
little devotion and fervor of souls passing 
through this period of life, you should pity 
them, pray for them, treat them kindly, 



1 90 The Mains to be Employed. 

encourage them, but, above all, avoid 
scolding or treating them harshly, for by 
misplaced severity you may cause them to 
abandon the path of virtue, to cast them- 
selves into the ways of vice, which is allur- 
ing them, and even to lose their vocation. 
Four things are indispensable to sustain 
these Brothers, to bring them without acci- 
dent through this time of trial, and to 
preserve them to the Institute. 

1. "Make them pray. ' But that,' I 
hear you say ' is just what they will not do, 
and what 1 complain of.' I reply: it is 
precisely because they are disgusted with 
prayer, or that they feel great repugnance 
in devoting themselves to it, that it is 
necessary for them, and that you should 
take every means which an industrious 
zeal may furnish to render them assiduous 
in this holy exercise. Give them gcod 
advice : induce them to read works proper 
to inspire them with sentiments of virtue and 
love for their state; let them frequently 
give you an account of their meditation ; 
suggest to them to make some novenas to 
the Blessed Virgin to obtain the gift of 
piety, and insist particularly upon their 
faithfully acquitting themselves of all the 



The Means to be Employed. 191 

pious exercises prescribed by the Rule. 

2. "Keep them very busy. For every one 
idleness is very dangerous, but to young 
souls it is a sure cause of temptation and 
sin. That is why a Brother director who 
causes silence to be observed, who insists 
upon the studies, and sees that they are 
pursued according to the Rule, who re- 
quires each one to fulfil his charge with 
care and devotion, prevents a number of 
sins, preserves the Brothers from innumer- 
able perils and temptations, and renders 
them the most signal service. 

3. " Encourage them. At every age man 
needs to be encouraged and strengthened ; 
but this succor is particularly necessary to 
the young, for, being without experience, 
the least difficulty arrests them, and leads 
them to abandon their good resolutions. 
As they have no strong convictions, and 
their imagination is very lively, they 
easily yield to persuasion, and follow al- 
most without resistance the impulse which 
is given them. If they are well directed, if 
they receive good counsel, if they are en- 
couraged, they take the path of virtue and 
tread it firmly. But if we abandon them 
to themselves, and, still worse, if we are 



192 The Means to be Employed. 

sufficiently imprudent to tell them or to 
let them believe that virtue is difficult, that 
they are not fitted to practise it, that they 
are unqualified for their employment or 
for their state, this is all that is needed to 
discourage them, and lead them to abandon 
everything, and blindly cast themselves into 
the ways of vice. 

4 . ' ' Make them observe the Rule. The ob- 
servance of the Rule procures great graces 
and removes great dangers. The little vic- 
tories which a young Brother gains over 
himself by following the Rule prepare him 
for great combats, great acts of virtue, and, 
according to the oracle of the Holy Spirit, 
fidelity in little things makes him faithful 
in great. He, on the contrary, who fails to 
observe the Rule, who follows his own will 
in the details of his conduct, will be weak 
on great occasions and fall an easy prey to 
evil temptations. 

" How often I have heard the Brothers 
say : ' I cannot resist temptation, if I do 
not observe the Rule ; I was unfortunate ; 
I was overcome because we do not observe 
the Rule, because we do not get up at the 
regular hour, because we do not make our 
exercises of piety at the time appointed for 



The Means to be Employed. 193 

them/ Oh ! how culpable a Brother 
director is when he neglects the Rule ! 
The little infractions which he regards as 
trifles may lead to grave faults, for which 
he will be responsible before God. The 
Brother directors who are truly imbued 
with the spirit of their state understand 
these truths ; they adopt the means which 
I have just indicated, and they have the 
consolation of being useful to the young 
Brothers, and of maintaining them in 
piety, and of preserving them in their voca- 
tion." 



CHAPTER SIXTH. 
The Rewards to be Hoped for. 

First. Upon what these Rewards are 
Founded. 

Before speaking directly of the recom- 
pense which awaits a faithful superior, let 
us see how his position helps him to merit 
this recompense. 

We have certainly spoken sufficiently of 
the dangers which surround it, to say a few 
words of the peace and glory which it pro- 
cures. 

i . The position of superior obliges one to 
lead a more perfect life. A superior is on a 
pedestal, surrounded by a brilliant light and 
almost continually exposed to the observa- 
tion of all his religious. 

His faults, which no one perceived as 
much when he was a simple religious, ap- 
pear now like stains on the aureole which 
surrounds him, and assume a graver char- 
acter ; that which was formerly only weak- 
194 



The Reward* to be Hoped for. 195 

ness appears vice; what formerly excited 
only a smile appears folly. 

Oh, the precious charge which in a 
measure forces you to continually watch 
over yourself, to correct your faults, to 
hide your imperfections, to appear holy, 
consequently to be holy, for you know well 
that you cannot long appear what you are 
not 

2. The position of superior obliges you to 
praetise a multitude of acts of virtue which 
are not required of a simple religious. 
Among these acts we shall only cite the 
devotion of every day, the forgetful ness of 
self, or rather the gift of self to others, which 
is the essence, so to speak, of a superiors 
duty. 

A superior's life is a life of charity, con- 
sequently of renunciation, of humility. It 
is the life which, after that of the priest, 
bears most resemblance to that of Jesus 
Christ. To spend oneself for others, — is 
there anything more meritorious ? 

Oh ! the precious charge which forcibly 
obliges you every hour to be kind, to be 
devoted, to suffer for the salvation of souls! 

" I love it, I love my office of superior," 
a holy soul writes, " because it promises me 



196 The Rewards to be Hoped for. 

almost constant immolation, and because 
I can only fulfil it. by never ceasing to for- 
get myself for the souls God has confided 
to me. 

"I love it because, while having all the 
appearance of commanding, I am sure of 
never doing my own will. 

"1 love it, because, sometimes flattered, 
sometimes humbled, sometimes approved, 
sometimes censured, I learn not to esteem 
myself any more in the midst of applause 
than in the midst of criticism and censure. 
"1 love it, finally, because each hour 
promises me a sacrifice, when, like Jesus, I 
must immolate myself for the salvaticn of 
my religious ! " 

3. A superior s position obliges God to 
grant him more special and most efficacious 
graces, 

" Think you," says St. Francis de Sales, 
"that so good a Father as God would 
make you the foster-mother of His children 
without giving you an abundance of milk, 
and butter, and honey ? " 
Therefore He gives you : 
Graces of light which define your duties 
more distinctly ; now we must needs be 
very culpable not to endeavor earnestly to 



The Rewards to be Hoped for. 197 

fulfil our duties more carefully when we 
know their importance and understand the 
responsibility of them. 

Grazes of assistance. God sees that it is 
His work you are doing ; He cannot, there- 
fore, leave you to labor alone ; He is in a 
measure bound to strengthen you, to come 
to your assistance even with material succor; 
and you will feel this assistance more and 
more, in proportion as you become more 
faithful, more diligent, more abandoned to 
grace. Many a miracle is performed in 
favor of superiors. You have near you 
your guardian angel, that of the Commu- 
nity, that of each of your religious, and all 
interested that you should be holy, more 
holy than the rest. 

Graces of pardon. Do you think that 
God forgot when He made you superior 
that you were still weak, subject to all 
human failings, capable still of committing 
many sins ? He certainly knows this, and 
what He asks of you is not that you never 
fall but that you remain humble, that you 
courageously rise, that you draw nearer to 
Him. 

Think you He does not know that, your 
obligations being more numerous, you risk 



198 Th3 Rewards to be Hoped for. 

falling more frequently than the others? 
He knows it certainly, and what He asks is 
that you love Him with a greater love than 
others, and, as your life is all charity, He 
tells you : " Many sins shall be pardoned 
thee, because thou hast loved much ! " 

Behold upon what these rewards which 
await you rest ; now let us examine them. 

Second. The Nature of these Rewards. 

We cannot be absolutely disinterested ; 
God does not ask it, and He Himself ex- 
cites us to the practice of virtue with the 
promise of an infinite reward. 

Ah ! there is a most special one for you, 
dear religious, who have accepted the bur- 
den of superior ! 

For long years, patiently and resignedly, 
have you borne this burden with its weight 
of continual renouncement, of almost su- 
perhuman vigilance, of devotion equal to 
every trial : yours will be the martyr's re- 
ward. 

Like a vigilant shepherd you have de- 
fended, at the expense of your rest, the 
souls the Evil One coveted ; you have 
brought back those who wandered ; you 



The RtWirds to be Hoped for. 199 

have revived those who languished : yours 
will be the apostle's reward. 

With tenderest care did you surround 
these poor children, who left father and 
mother for the service of God ; you have 
taken the place of all their loved ones, and 
God saw that their hearts more than the 
Rule gave you the name of father : yours 
will be a parent's reward. 

You have not only kept pure and chaste 
your heart, consecrated to God from its 
earliest years, but you have also watched, 
as an angel guardian, over the chastity of 
these young hearts, whom God had chosen 
for His own : yours will be the reward of 
virgins. Yes, your reward will be a very 
beautiful one. 

Certainly, I do not present it to you on 
earth ; I do not speak to you of the esteem 
you will enjoy because of ycur virtues, 
which, despite your modesty, will be known 
even outside your Community. 

I do not speak to you of the tender and 
filial affection of your religious, who, ap- 
preciating your devotion, will look upon 
you as their father, their guardian angel, 
and pay you a double tribute of respect, 
of love, of submission. 



200 The Rewards' to be Hoped for. 

I do not speak, finally, of the piety, fidel- 
ity, charity, fervor of your Community, the 
sweetest joy to the heart of a superior, 
whose only desire is to sanctify his children. 

Alas ! it may be that on earth God will 
refuse you these pure, legitimate, and well 
merited joys, and that, after sacrificing your- 
self, after devoting your strength and your 
life to the happiness of your children, you 
may be unappreciated, calumniated, de- 
spised, and you may die with these heart- 
rending words on your lips : My God, I 
have failed. 

Be consoled, faithful superior; if you have 
sowed in tears, you will reap in joy ; and if 
the last hour of your sleep on earth has 
been bitter, oh ! how beautiful will be 
your awakening ! 

Jesus, whom y r ou have chosen as Superior, 
and to whom you remained intimately 
united ; Jesus, the witness of all your sighs, 
of all your efforts ; Jesus, whose devoted 
servant you have been, doing His work ac- 
cording to your strength, will meet you, 
holding forth the triple crown of Apostle, 
Martyr, and Parent, and extending His 
hand to you, He will say: Faithful servant, 
enter thou into the joy of thy Lord! 



The Rewards to be Hoped for. 201 

Ah ! what a brilliant throne will be yours 
above ! Let oar place of meeting be there, 
dear superior, there, near Jesus and Mary, 
whom you and I desire to love and serve 
with our whole hearts. 

J. M. J. 



APPENDIX. 

First. The Rule which a Pious Superior 
Traced for Herself. 

a Omy God, my Saviour, and my sover- 
eign Master! may Thy will be done on earth 
as it is in heaven. Thou wiliest to charge 
me with the guidance of Thy holy spouses; 
but who am I ? the last of all in merits and 
in virtue; or, rather, I recognize in myself 
neither merits nor virtue; and what have I 
not to fear in the exercise of my charge if 
Thou dost not sustain me, assist me, pro- 
tect me, and guide me by Thy spirit of wis- 
dom which governs with me ? Even as 
Thou didst create the world out of nothing, 
so Thou wiliest, O my divine Saviour, to use 
this vile instrument for Thy greater glory 
and the consolation of Thy chaste spouses. 
Ever act in me and with me, that I may 
fulfil, according to Thy designs, the duties 
which my office imposes upon me, and 
that I may never separate myself from Thy 
holy will. Enlighten my mind, purify my 



Appendix. 203 

heart, place Thy word on my lips, direct 
my steps, grant me the prudence, zeal, and 
chanty of a superior according to Thy 
heart. I cast myself into Thy fatherly arms, 
and I abandon myself to Thy providence. 
The more I feel my weakness, the more I 
have recourse to Thee ; I hope in Thee, 
and I trust in Thee. 

11 I here renew the vows by which I con- 
secrated myself to Thee before Thy holy 
altar, on the day on which Thou didst deign 
to honor me with Thy holy alliance. I 
renew the promise I made Thee to faith- 
fully observe our holy Rule, and to labor 
all my life to attain perfection. But since 
Thou hast willed to charge me, all unwor- 
thy as I am, with the government of this 
Community, I promise Thee, O my God : 

" First, to encourage and sustain to the 
best of my power a faithful observance of 
the Rule. 

" Secondly, to be myself an example in 
this, never dispensing myself, but for a law- 
ful reason, from the common exercises, en- 
deavoring to walk at the head of all, to 
teach them by my regularity the fidelity 
which they should practise. 

''Thirdly, I promise Thee to respect our 



204 Appendix. 

old religious as my mothers, and the others 
as my sisters ; to have equal charity for all, 
avoiding all partiality ; to cherish them all 
in Thee, and sincerely bear them in my 
heart with motherly tenderness. 

" Fourthly, never to refuse my assistance 
and care to those who address themselves 
to me in trials of mind, in their temporal 
needs, or to seek counsel ; I will even try 
to anticipate them in this respect when I 
judge it necessary for their salvation ; I 
shall always give them free access to me ; 
my cell will be always open to them, and 
I shall receive them kindly. 

" Fifthly, I shall interest myself for all as I 
would for myself, share their joys and their 
sorrows, and make myself all to all, that 
they may serve Thee more contentedly. 

" Sixthly, I will never reprove the erring 
in a bitter or impatient spirit, and still less 
for the purpose of giving them pain ; but 
always with a good intention, with patience, 
prudence, and charity ; and if I am forced 
to resort to firmness or severity, I will never 
separate it from gentleness and mercy, and 
I will help the erring to rise again, having 
no desire to grieve them, only to reform 
them. 






Appendix. 205 

"Seventhly, I will give all my attention 
to the sick as well as to the infirm ; and, 
though I know the charity and zeal of the 
religious charged to care for them, I will 
never feel myself dispensed from visiting 
them frequently and doing all in my power 
to relieve them. 

" Eightly, I will endeavor to the best of 
my power to distribute the various employ- 
ments in a manner to make all contented, 
and I will be watchful not to overburden 
my religious, but place them according to 
their strength, their talents, and their quali- 
fications. 

" Ninthly, I will see that the lay-Sisters 
have sufficient time to devote themselves 
to the needs of their souls in prayer and 
meditation, that the workwomen are in- 
structed in their catechism and serve Thee 
as good Christians. 

" Tenthly, I will watch over the temporal 
interests of the convent, taking care that 
nothing deteriorates or is wasted through 
my negligence; I shall give orders to this 
effect and see that they are executed. 

" But I promise Thee, O my God, whilst 
laboring for my Sisters, I will not neglect 
the care of my own soul; for what would 



2o6 Appendix. 

all my efforts for the salvation of others 
avail me, if I were lost myself. 

"I will never, through negligence, omit 
meditation, prayer, holy Communion, and 
the monthly retreat. I will try to walk in 
Thy holy presence and to do nothing but 
for Thy glory and Thy love. 

"I will watch over my heart and my 
senses, to suffer nothing in them to displease 
Thee. 

" I will behold Thy holy will in all things, 
to submit and confirm myself thereto. 

" I will not fly from the trials attached to 
my charge, but endeavor to bear them with 
meekness of spirit, as the cross Thou wiliest 
me to carry after Thee. 

"I will prefer the satisfaction of others 
to my own, and I will regard myself as the 
victim of the convent, who must be immo- 
lated to Thy holy will, ever preferring to 
suffer myself rather than give suffering to 
others, and I will endeavor to relieve them 
and to reserve all pain for myself. 

" But, my God and my Saviour, however 
great my desire to faithfully practise these 
resolutions, I know my own weakness too 
well not to feel that, if Thou dost not assist 
me, I shall belie myself on the smallest oc- 






Appendix. 207 

casion. Help me, Thou who art my 
strength ; let Thy grace prevent me, ac- 
company me, and perfect in me the work 
of my salvation. Permit not the charge 
which Thou has imposed upon me by the 
suffrage of my sisters to be an obstacle to 
my spiritual advancement ; but rather let 
it serve to lead me to Thee, that, all labor- 
ing in concert to serve Thee in Thy holy 
House, we may render ourselves worthy of 
the crown Thou hast prepared for Thy faith- 
ful spouses in a happy eternity. Amen." 

Second. List of the Duties of a good 
Superior. 

A good superior governs his religious as 
he would wish to be governed. 



A good superior makes himself the pur- 
veyor and servant of all his religious ; he 
serves them, he cares for them, he sees that 
they never suffer for spiritual or temporal 
succor through his fault. 



A good superior respects himself and 
always respects his religious ; he never 



208 Appendix. 

indulges in trivial conversations ; he never 
administers a humiliating reproof. 

A good superior is very reserved in his 
speech, and scrupulously guards the secrets 
confided to him or which he discovers. 



A good superior is careful to maintain 
the authority of his religious, and never 
speaks ill of them outside the monastery. 
* 

A good superior likes to be counselled 
and warned by his religious. 



A good superior loves all his religious 
equally ; he buries in the depth of his 
heart any sympathy which would cause 
him to be partial ; his affection is serious, 
making him desire the good of all ; it is 
strong, he does not fear to give offence 
when he believes it necessary for the good 
of a soul ; it is tender, manifesting itself as 
occasion requires and proving that he has 
a father's heart. 



Appendix. 209 



A good superior recognizes his own im- 
perfections as well as those of his religious, 
recognizes that these imperfections will 
disappear only gradually ; therefore he 
waits patiently, and bears with them ; he 
kindly helps his religious, and compassion- 
ately spares them sharp or irritating re- 
proaches. 

* 

A good superior proportions the labors 
of his religious to each one's strength and 
capacity ; from time to time he learns the 
amount of their labors, and, instead of over- 
burdening them, he encourages them, sus- 
tains them, and relieves them ; he only asks 
what each one is capable of doing. 



A good superior # is easily pleased; he 
encourages more than reproves ; he is 
more ready with thanks than censure ; he 
has a smile rather than an austere counte- 
nance. 

A good superior is large-minded ; he sees 
everything, no doubt ; no failing escapes 



210 Appendix. 

him ; but he knows how to be wisely blind 
on occasions ; he does not visit as a crime a 
word uttered through thoughtlessness, im- 
patience, or irritation. 



A good superior makes himself all to all, 
to win his religious to Jesus Christ : — he is 
an inflrmarian to the sick, joyous and gay 
with the young, calm and patient with the 
slow and infirm, forbearing and uncomplain- 
ing with the petulant ; in one word, he has 
a good disposition and a pliable temper. 
* 

A good superior never judges his religious 
by reports which are made to him ; no 
doubt, he listens to these, but he examines 
and observes for himself, taking care to rid 
his mind of all prejudice, and his judgment 
is formed only after wise and mature delib- 
eration. 

A good superior never condemns a re- 
ligious unheard, though the accusation were 
made by an angel. 

* 

A good superior does not allow himself 



Appendix. 211 

to be prejudiced by an open, pleasant sym- 
pathetic exterior any more than by a sombre, 
disagreeable countenance or unrefined man- 
ners; he always seeks, despite the exterior, 
to see and know the soul ; he does not 
consider what pleases him, but what pleases 
God. 

# 

A good superior does not fear to yield 
even to his inferiors when he finds he is 
mistaken or has been misinformed ; he 
readily hears excuses and always yields to 
good reasons. 

A good superior is not impatient, even 
for good results ; he prays, he exhorts, he 
waits ; he bears with what he cannot cor- 
rect, happy to be able to diminish the evil 
about him or even prevent its increase. 



A good superior is not irritable. Always 
peaceful, his feelings never control him, 
and his counsels as well as his reprimands 
are always mingled with a sweetness which 
takes from them all their sting when they 
must be unpleasant. 



2 1 2 Appendix. 



A good superior knows that excessive 
justice degenerates into injustice ; he pre- 
fers, after the fatherly counsel of St. Fran- 
cis de Sales, to be more kind than just, and. 
for this reason he is satisfied with well 
enough, provided he sees there is no bad 

will. 

* 

A good superior does not exact of a 
religious all that he is capable of, though 
he continually asks and exhorts him to it, 
and he never exalts the Rule at the expense 
of charity. He never punishes a fault as 
much as it deserves, leaving always a little 
margin for mercy, and, after the example of 
the saints, pours oil on the wound he has 
made. 

* 

A good superior never reproves a fault 
the moment it is committed, except in very 
rare cases, particularly when he feels dis- 
turbed himself, or when he sees that the 
culprit is in a state of excitement. 



A good superior speaks of his religious 



Appendix. 2 1 3 

more to God than to persons outside ; 

and if he opens his heart or complains to 

God, with others he never fails to speak of 

his Community in terms of esteem and 

praise. 

# 

A good superior, by the very fact of his 
elevation, becomes the servant and the 
slave, so to speak, of all his religious. He 
sacrifices his time to them, for he is obliged 
to receive them at all hours when they 
come to him ' he is obliged to hear their 
troubles, to solve their difficulties, to con- 
sole them in their afflictions, to stimulate 
them to the practice of virtue, to watch 
over their conduct, even to know their 
temporal affairs. 

He sacrifices to them his sweetest conso- 
lations, leaving reading, study, retreats, rec- 
ollection, for occupations contrary to his 
tastes, to his qualifications, and which are 
frequently very disagreeable to him. 



A good superior understands that among 
the dangers of his position there are par- 
ticularly four things to be feared : 

1. A spirit of pride: it is very difficult to 



2 1 4 Appendix. 

find oneself elevated above others, honored, 
respected, obeyed by all, without feeling a 
secret pleasure in one's heart, without be- 
lieving oneself a person of merit, without 
gradually yielding to a love of power. 
One must have a strong head not to have 
it turned in a position so elevated. 

2. Love of independence and abuse of one's 
liberty : there are few persons who are not 
insensibly led to take advantage of their 
authority to procure for themselves little 
pleasures, to which they had formerly never 
aspired, to dispense themselves from cer- 
tain observances, for which no one will 
reprove them. 

3. Dissipation : the numerous anxieties 
attached to a superior's position, and which 
are too often needlessly increased, are ex- 
tremely distracting, and destroy the spirit 
of piety, of recollection, and of the presence 
of God. A superior who keeps his soul in 
peace in the midst of his numerous duties 
is a saint. 

4. The losses we risk : we risk the loss of 
humility in the continual homage we re- 
ceive ; — obedience, because of our liberty 
to do as we please unreproved; : — solitude 
and silence, because of the frequent conver- 



Appendix. 2 1 5 

sations we are obliged to hold ; — interior 
peace, because of the disturbances incident 
to our position, — the consolation and unc- 
tion of the Holy Spirit, in the embarrassment 
and perplexity of business. 

For this reason it is absolutely necessary 
that a superior be united with God, and 
that he become, above all things, a man of 
prayer. 

Third. Thoughts ever Present to a Good 
Superior. 

I am not superior to seek my pleasure, 
my consolation, my rest, my welfare, but 
to procure the consolation, rest, and wel- 
fare of those confided to me. 

I am obliged by my position to sacrifice 
my tastes, my satisfaction, my convenience, 
my interests, my life itself, if necessary, for 
the salvation of my subjects. Woe to me 
if I do otherwise ! 

My position must be. attended with 
many trials and many sacrifices, therefore 
I must be prepared for them. 

I no longer belong to myself, but to 
these beloved children, whom God has con- 
fided to me, to whom I am sold, so to 



2 1 6 Appendix. 

speak, and who have a right to seek from 
me all that is necessary for the good of 
their souls. 

I am after the example of God a servant 
and purveyor for all my religious ; there is 
no one among them to whom I may refuse 
myself, whatever antipathy his character ex- 
cites in me. 

I must be in the midst of my Communi- 
ty like a torch, to show each one the path 
he must follow ; I must dispense myself 
from no point of the Rule, but observe all 
punctually, respectfully, and with a spirit of 
faith. 

Therefore my recollection must teach my 
religious how they should pray. 

My bearing, grave but unaffected, how 
they must bear themselves. 

My straightforwardness, how they must 
proceed. 

My affability, how they must bear with 
one another and speak to one another. 

My simplicity, how they must act. 

My patience, how they must restrain 
themselves. 

My resignation , how they must suffer. 

My charity, thoughtful and kind, how 
thev must love. 



Appendix. 2 1 7 

My generosity, how they must sacrifice 
themselves. 

My silence, what theirs must be. 

My labor, assiduous but not over eager, 
how they must work. 

My regularity, how they must love the 
Rule. 

My sobriety, how they must mortify 
themselves. 

My detachment, how they must practise 
poverty. 

My docility in accepting the advice of 
others, how they must yield. 

My continual joy fulness, how they must 
rely upon God. 

My eagerness to receive the Holy Eu- 
charist, and the fidelity of my thanks- 
giving, how they should receive holy 
Communion. 

My constancy in continuing enterprises, 
undaunted by obstacles, opposition, or fail- 
ure, how they must persevere. 

Fourth. Maxims for the Use of Superiors. 

/. Maxims of St. Ignatius. 

Discipline is soon lost, if it is not vigor- 
ously maintained in a Community. 



2 1 8 Appendix. 

There is often less danger in violating 
great rules, than in neglecting small ones. 

Superiors should nave a knowledge of 
all things, but they should avoid doing 
everything themselves. 

It is better to be deceived on certain 
occasions than to appear distrustful. 

One is sometimes obliged to accept 
things, not in the way which will be best, 
but in the way in which they admit of 
being settled. 

To succeed in our enterprises we must 
distrust the vain fears of pusillanimity and 
the false hopes of presumption. ' 

Contradiction is the character of the 
works of God. 

One frequently attains his object better 
by yielding, than resisting. 

In treating of affairs one should speak 
little, and listen much. 

One who desires to do something for 
God should beware of being too wise, that 
is, of heeding human prudence too much. 

77. Maxims of Si. Vincent de Paul. 

A superior holds the place of Jesus 
Christ; like Him, he should enlighten and 
vivify. 



Appendix. 219 

The virtues and faults of a Community 
usually come from the superior. 

In the position of superior one should 
seek only to serve God, without expecting 
any satisfaction from men. 

Superiors who desire to fulfil their duties 
faithfully have always much to suffer. 

They should always keep before them 
the example of Jesus Christ, who patiently 
bore with the rudeness, jealousy, and other 
faults of His disciples. 

Nothing is more injurious to a Commu- 
nity than to be governed by weak superiors, 
who seek to please and to make themselves 
popular. 

Superiors often gain much by taking the 
advice of their subjects. 

A superior should choose a favorable 
moment to correct those who abuse his 
patience. 

A superior should manifest esteem and 
confidence for his subjects. 

Superiors should be condescending to , 
the scrupulous, and also to the captious 
and exacting. 

They should be neither troubled nor dis- 
couraged if their government does not 
please all. 



220 Appendix. 

It is easier to prevent than to reform 
abuses. 

A superior should like to be warned of 
his faults. 

It belongs to the spirit of God to act 
with sweetness and with love. 

Nothing militates more against success 
than precipitation. 

The works of God are done by degrees : 
they have their beginnings and their stages 
of progress. 

Calumnies and persecutions are usually 
the favors God awards those who labor for 
His glory. 

When a superior relies too confidently 
upon his own prudence, or knowledge, or 
intelligence, God leaves him to act alone. 

III. Maxims borrowed from Different 
Authors. 

A person of a domineering spirit is ill 
fitted to govern ; but he merits authority 
who believes himself unworthy of it. 

The thought of one's own unfitness sus- 
tains humility, leads one to act with gentle- 
ness, to be indulgent to others, and to gain 
the heart of inferiors. Example should go 
before precept. A superior who has taken 



Appendix. 221 

Jesus Christ as his model first begins by 
practising the counsels He gives. 

It is to be desired that we could see at 
the head of religious Houses humble, mor- 
tified, detached religious, grounded and root- 
ed in humility. 

A superior may easily cause the trials of 
his position to serve as an expiation for his 
faults. 

Even in the most regular Communities 
there will be found restless, cavilling spirits, 
who censure and condemn everything. 

With patience and kindness a superior 
triumphs over bitter and fretful dispositions. 

Ever bear in mind, when commanding, 
how much it formerly cost you to obey. 
Show yourself a father, not a sovereign. 

One can make himself loved more easily 
than he imagines. Charity overcomes ev- 
erything when it perseveres, unrepelled by 
coldness, unwearied by resistance. 

Do not rigorously require your subjects 
to seek you. Choose rather to go to them 
and to make the first advances. 

Esteem nothing in your position but the 
power it gives you of contributing to the 
happiness of others. 

Be indulgent and compassionate toward 



222 Appendix. 

your subjects. Do not subject their weak 
virtue to too rude trials. 

Do not consider the attractive or repel- 
lent qualities of your religious; regard them 
as God's images. 

Be, then, severe on principle, not through 
temperament. Never let your gentleness 
degenerate into weakness, nor your firmness 
into rigor. 

Avoid the appearance of spying every- 
where, of informing yourself concerning 
everything, and of triumphing when you 
discover something amiss. 

Keep a vigilant watch over the abuses 
likely to creep into your Community, but 
without permitting your vigilance to be 
disturbing and annoying. 

Avoid with equal care giving too much 
or too little heed to reports. 

Receive calmly the complaints and re- 
proaches which your religious may make 
you in a moment of irritation. 

A superior cannot bind himself to punish 
every fault ; this would be carrying severity 
too far and making himself hated to no 
purpose. 

There is a prudent indulgence, which we 
must frequently practise. Violent correc- 



Appendix. 223 

tion only irritates and produces no amend- 
ment ; it inflames the wound instead of 
healing it. 

Never punish, except when you are forced 
to do so by the nature of faults and by the 
requirements of your office. 

Be on your guard against unevenness of 
temper, which renders the character incon- 
stant and irresolute. 

There is a firmness which is nothing but 
stubbornness, opinionativeness. It is well 
to know how to yield upon occasions, and 
to ignore what we cannot correct. 

Authority, even the most lawful, may 
become an arbitrary power, a species of 
tyranny. 

In critical circumstances act with great 
circumspection, and ask yourself what a 
wise and able superior would do in your 
place. 

Never act without counsel. Several 
torches give more light than one. 

Never seek counsel with your mind made 
up upon a subject, merely to be confirmed 
in the opinion you have formed. 

Be sure that neither complacency nor 
fear .interferes with the freedom of the ad- 
vice you ask. 



224 Appendix. 

Do not lose time in discussing when it 
is your duty to act ; distrust all irresolution, 
which only serves to disquiet you fruitlessly. 

And yet you must avoid equally too 
great attachment to your own views, or 
being too ready to change them. 

Nothing is more injurious to a superior's 
government than an impression that he 
will allow himself to be influenced and 
governed by others. 

A superior should not wish to do every- 
thing by himself. There are things, says 
St. Bernard, which he does with others, and 
things which he does through others. 

Do not pride yourself upon being very 
out-spoken and frank, but know how to 
observe upon occasions proper reticence 
and silence. 

Be very reserved in your communica- 
tions, and do not too readily confide to 
those you love your sorrows, joys, fears, 
and perplexities. 

Do not exact too rigorously what is due 
you ; when one cannot do all that he 
desires, he must be satisfied with willing 
to do all that he can. 

Very often, by claiming too much, we 
obtain nothing. The right to command 



Appendix. 225 

has its limits, as has also the duty to obey. 
At the same time, do not let excessive 
diffidence and pusillanimity prevent you 
from maintaining your authority. 

Be grave without haughtiness, reserved 
without coldness, friendly without famil- 
iarity. 

Always present yourself among your 
religious as an angel of peace, laboring to 
soften and to unite all hearts. 

Endure without trouble the tone, the 
language, the manners of others; have a 
cordial affection for simple, imperfect, or 
even tiresome persons. 

Bear with yourself in your corporal and 
spiritual infirmities; do not let your pride 
make you unhappy at sight of your own 
misery, or indifference or sloth callous to 
it. 

Do not love your faults, but love the 
salutary humiliation which follows them. 
Fear the renown of virtue more than your 
own imperfections; for to you the greatest 
evil would be to be puffed up with pride 
and a vain complacency in your own 
righteousness. 

Receive praise, marks of esteem, and 
vain applause with sadness and fear. Con- 



226 Appendix. 

sider yourself fortunate to be sometimes 
neglected, despised, or subjected to unjust 
censure. 

Make no account of your tastes or your 
repugnances. It is not to satisfy yourself 
that you are superior, but to satisfy God, 
and to satisfy others. 

A good superior is not one who has the 
reputation of being clever, but one who 
best promotes the salvation of his religious, 
who diminishes their faults most, who leads 
them most effectually to God, for this is 
his office. 

The government of one's self is a neces- 
sary condition for governing others. 

To command well one must first have 
been formed in the school of obedience. 

It is well for superiors to be the first to 
submit to what they prescribe for others. 

One is not superior for himself but for 
others. 

They who command should treat their 
subjects as they would wish to be treated 
themselves. 

To govern another well we must love 
him. 

We must reprove gently, amiably, pious- 
ly, and with a fatherly heart. 



Appendix. 227 

One who knows not ho.w to suffer knows 
not how to govern. 

If a good superior were always flattered, 
proclaimed an angel, a saint, he might end 
by believing it in a measure, and might look 
with complacency upon his good qualities; 
but God, who loves him, provides against 
this evil by permitting erring, or thought- 
less, or indiscreet persons to utter sharp 
criticisms, which pierce his heart and cause 
him to remember that he is still a creature 
keenly susceptible. 

Every one is agreed that good religious 
are best for a Community, but it is equally 
true that imperfect religious are be^t for 
superiors. 

I would it were established as a fixed 
principle that the office of superior is not 
a favor but a veritable burden. I knew a 
superior who described it well in the follow- 
ing words : "It is a wearing anxiety for 
time and a great treasure for eternity. " 

Nothing indicates a good and holy gov- 
ernment more than when the superior is 
seen to take for himself the most difficult 
duties, leaving the easiest for others. 

Nothing is ever spoiled by sweetness any 
more than by sugar; and if it lead us into 



228 Appendix. 

some fault, it will always be an innocent 
one before God, or so profitable in its con- 
sequences that we shall exclaim, in the 
words which the Church applies to the sin 
of Adam, " O happy fault ! " 

It is necessary that they whose mission 
is to cure the wounds of others be not the 
first to succumb to similar weaknesses. 

It belongs to upright souls to say little 
and do much. 

A request is often more effectual than a 
command. 

It is the part of wisdom to adjust matters 
not in the very best way, but as they admit 
of being settled : Le mieux est souvent Ven- 
newii du bien. u Better is often the enemy 
of good." 

It shows much talent to know how to 
use the talents of others. 

Superiors will have a double reward from 
God : that of their own virtue, and that 
of the virtues they will have sought to make 
others practise. 



Book of the Professed. 

BY THE AUTHOR OF " GOLDEN SANDS," 

Translated from the French by MISS ELLA 
McMAHON. 

WITH STEEL-PLATE FRONTISPIECE. 

32mo, Cloth, $1.00. 

The author aims in this volume^ merely to treat of those 
practical questions which are necessary to show the 
grandeur and beauty of the religious state ; in ( rder that 
those who have embraced ^ it may not only iove and 
appreciate it more, but be incited to fulfil zealously the 
obligations which it imposes. 



Visitation Convent, Georgetown, D. C, 
March 7, 1884. 
It was with the greatest pleasure we read the Book of 
the Professed, and we recommend it highly to all reli- 
gious communities as most profitable to their m.em- 

SISTER M. LIGUORI d'AVRAMVILLE, Sup'r. 



St. Joseph's Convent, S. Troy, 
March 7, 1884. 
We have read and are much pleased with the Book; of 
the Professed. It contains solid instruction, and is a 
most useful book for every religious community. 

SISTERS OF ST. JOSEPH. 



New York. March 7, 1884. 
Having read the Book of the Professed, we feel 
great pleasure in recommending it to religious commu- 
nities. SISTERS OF MERCY. 



Ursuline Convent. East Morrisania, 
New York, March 7, 1884. 
The Book of the Professed is a real gem. and highly 
useful to religious. I hope the work will have the ex- 
tensive circulation to which its merits entitle it 

MOTHER DOMINICK. O. S. U. 



BENZIGER BROTHERS, New Ycrk, Cincinnati, and ouicago. 



Testimonials to the 
"BOOK OF THE PROFESSED/ 



Mount St. Vincent on the Hudson, N. Y., 
March 10, 1884. 
l hough it is obviously unnecessary further to praise a 
work already so highly commended by those most worthy 
of attention, — still we cannot refuse to say that we deem 
the Book of the Professed by the author of " Golden 
Sands," a gem of its kind, and eminently suitable to 
place in the hands of the religious on the day of 
her profession, as well as to form a Vade Mecum 
for her later years. SISTERS OF CHARITY C 



Convent of Notre Dame, 
6th Street, Cincinnati, March 14, 1884. 
We willingly give our approbation of the valuable little 
work the Book of the Professed, for we were so well 
pleased with its contents, that we sent a copy to 
each of our houses in the United States. 

It describes so minutely the interior life and duties of the 
religious state, that one cannot fail to draw profit from the 
reading of the book. SISTERS OF NOTRE DAME. 



Philadelphia, March 15, 1884. 
We are perfectly delighted with the Manual called Book 
of the Professed, and we are assured that every religious 
will be pleased to have a copy of it within her reach. 
Though small, it contains all that makes a religious 
happy and contented in her state and by the perform- 
ance of all its truths will ensure her a glorious eternity 
with her spouse Jesus Christ. SISTER MARY AGNES, 
Gen"* I Sup. of Sisters of St. Francis. 



Notre Dame Academy, Roxbury, March tq, 1884. 
". . . We are much pleased with the Book of the 
Professed which you publish. We have a copy of it in all 
our houses. SISTERS OF NOTRE DAME. 



Convent of Mercy, Webster Avenue, 
Pittsburgh, Pa., March 15. 1884. 
We take pleasure in acknowledging the receipt of the 
copy of Book of the Professed, which you sent us, and 
informing you that we are delighted with the little 
work, which we doubt not will prove highly useful in all 
religious communities. SISTERS OF MERCY. 

BENZIGER BROTHERS, New York, Cincinnati, and Chicago. 



SPIRITUAL DIRECTION 

FOR THE 

Use of Religious Communities. 

Translated from the French of 
THE AUTHOR OF "GOLDEN SANDS," 

BY 

MISS ELLA McMAHON. 



"WITH DTEEL-PLATE FBOISTTISPIECE. 
32mo, Cloth, 75 Cents. 



Published with the Imprimatur of His Eminence, 
the Cardinal, Archbishop of New York. 

The French Work is approved by the Most Rev. Arch- 
bishops of Avignon, of Port of Spain, of Aix ; and 
the Right Rev. Bishops of Hebron, of Constantino 
and Hippone, of Evreaux, of Vannes, and of Ver- 
sailles. 



Direction is a series of counsels, teachings, and encour- 
agements, which, while allowing the soul perfe t freedom 
to act for herself, never leaves her alone. Except in par- 
ticular and very rare cases, Direction is necessary to at- 
tain the perfection which the religious state requires. 
" Well practiced," says St. Jane Frances de Chantal, ''it 
fills heaven with religious." In this work^ our author has 
endeavored to teach how to practice this exercise. He 
shows its necessity — points out its advantages — makes us 
feel the happiness it gives — teaches its practice — and an- 
swers the difficulties with which Satan besets souls. 
Though useful to Christians in every state of life, it is 
intended particularly for persons consecrated to God. 

BENZIGER BROTHERS, New York, Cincinnati, and Chicago. 



Souvenir of the Novitiate. 

Especially intended for the use of Religious Communities 
devoted to the Education of Youth. 

TRANSLATED FROM THE FRENCH BY 

Rev. EDWARD I. TAYLOR. 

Published with the approbation of the Trans- 
lator's Ordinary and of His Eminence the Car- 
dinal, Archbishop of New York. 

32mo, 285 pages, cloth, ink and goid side, red 
edges, 75 cents. 



Paradise on Earth 

OPENED TO ALL; 

OR, 

A RELIGIOUS VOCATION 
THE SUREST WAY IN LIFE. 

Translated from the Italian of Rev. Antonio 
Nat ale, S.J. 

32mo, 146 pages, cloth, gold and inked side, 
red edges, 50 cents. 

BENZIGER BROTHERS, New York, Cincinnati, and Chicago. 



THE YOUNG GIRL'S 

Book of Piety 

AT SCHOOL AND AT HOME. 

A Prayer-Book for Girls in Convent-Schools and 
Academies, 

BY 

The Author of " Golden Sands/' 



TBANSLATED PROM THE 45th FEENCH EDITION. 



honored with a Blessing from the late POPE PIUS IX., 

and approved by many Archbishops and Bishops. 

No. 

4126, Cloth ...,*....., ......... % 1-00 

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4158, Silk velvet, rim and clasp, gilt edges, orn. centre, 7.00 
4161, " " " " " rich ornaments, 8.50 

The Reverend author of this Prayer-book, for many 
years Spiritual Director of a Young Ladies' Academy, and 
who has devoted the best years of his life to the prepara- 
tion of books of instruction for female youth, in this vol- 
ume places his vast experience of human nature at the 
service of young girls in Convent-schools and Academies. 
The result is a book which embraces all that is essentia) 
for forming their tender hearts to piety and guiding their 
footsteps in the sure path of virtue. Written at the sug- 
gestion of a truly Christian heart, it breathes, from first 
to last, a perfume of sweet piety and of grace which often 
recalls the writings of St. Francis de Sales. 

BENZIQEP BROTHERS, New York, Cincinnati, and Chicago. 



Golden Sands. 

THIRD SERIES. 

TRANSLATED FROM THE FRENCH 

By Miss ELLA McJJIAHOlV. 

Cloth, red edges, 60 cents. Persian calf, flexible, 
red and gilt edges, $1.50. 

"I love these little messengers of God; one al ne some- 
times does more for me than a missionary." — Pius IX. *-° 
the Author of " Goiden Sands." 

*'The practice of the little virtues, as St. Francis d^ Sales 
calls them, sanctifies daily life ; and we know ot no book 
which insinuates these little virtues more successfully than 
" Golden Sands." — Ave Maria. 

"Rich in practical suggestions for the sanctification of 
daily duties." — Catholic Mirror, 

" We hope the book will find its way into many Catholic 
houses and be the means of keeping the mind-; of Citholic 
children free from contamination of any kind." — Connec- 
ticut Catholic. 

"Open the book anywhere, and you find a jewel of con- 
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na 

"The work i^ small, but the beautiful counsels and ad- 
monitions contained in it are great, and worthy of b ing 
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child. " — Pittsburg Catholic. 

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in the hands of every young person." — New York Sunday 
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The Bay City, Mich., Catholic Chronicle. 

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"Whatever may be one's failing or misery, strength and 
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in thi-i treasure." — Cleveland Catholic Knight, 

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Golden Sands. 

FOURTH SERIES, 

TRANSLATED FROM THE FRENCH 

By Miss ELLA McMAHON. 
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His Grace the Most Rev. Archbishop of Avignon, in 
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of rejoicing, and I am the first to rejoice at the appearance 
of the fourth series of your Golden Sands. The more 
we have of them the more we want ; and as Our Lord 
has blessed the hunger and thirst after justice, it is fitting 
you should labor to gather, in even greater numbers, these 
fragments which I hope to see welded into precious ingots." 



A THOUGHT FROM 

Saint Francis of Pssisi 

AND HIS SAINTS 
For Each Day of the Year. 

TRANSLATED FROM THE FRENCH BY 

Miss Margaret A. Colton. 
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The voice of the Supreme Pontiff has so stirred the 
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tune and acceptable. 

BENZIGER BROTHERS. New York, Cincinnati, and Chicago, 



Our Own Will 

And How to Detect It in Our Actions. 

Instructions intended for Religious. 

Applicable also to all who aim at the Perfect Life. By 
tha Rev. John Allen, D.D., Chaplain of the Dominican 
Convents of the Sacred Heart in King Williamstown and 
East London, South Africa. With a Preface by Right Rev. 
J. D. Ricards, D.D., Bishop of Retimo and Vicar Apostolic 
of the Eastern Vicariate of the Cape Colony. 
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of our lower nature, of subjecting them to the empire of 
reason, and of rendering reason perfectly obedient to the 
action of God on the soul, will, we are sure, prove very profi- 
table even to people living in the world. 



Meditations for Every Daj in the leaf, 

Collected from different Spiritual Writers and suited 
for the Practice called "(Quarter of nn Hour's Solitude." 
Edited by Rev. Roger Baxter, S.J., of Georgetown 
College. Now republished and revised in the 251st 
year of Jesuit labor in the United States, by Rev. P. 
Neale, S.J., of St. lingo's, Md. 

12mo, cloth, red edges, net, $1.50. 
This volume of Meditations will prove a treasure to all 
devout souls, and, on account of its wealth of material, be 
found of great value to priests i:i the preparation of Ser- 
mons. The Meditations, which were first published in 1639 
were collected from the best ascetical writers, and there is 
hardly a meditation book of those days which our author 
has not ransacked in order to form his work. Tradition says 
that this little book served in an eminent degree to keep 
alive the spirit of their religion among the persecuted Ca- 
tho.ics of England, for when it was first printed, the days 
of intolerance and religious proscription had not passed 
away. 



MEDITATIONS ON THE 

Sufferings of Jesus Christ 

Translated from the Italian of 

Rev. FRANCIS da. PERINALDO, O.S.F., 
By a Member of the same Order. 

12nio, Cloth, $1.25. 

/his work, the original of which has run through four 
editions in a short time, is, according to an able critic, 
'good in thought, sentiment, and expression : the thought 
being just, solid, and conformable to Catholic teaching; 
the sentiment tender and devotional; the expression or 
language generally plain and unpretending, but, # when 
occasion demands, rising to a dignity and pathos suited to 
the persons and subjects described." 



Translated from the French of 

Rev. Father HUGUET, Marist. 

32mo, Cloth, $1.00. 

The pious and learned author of this work offers it in 
the hope that the touching traits of the goodness and pow- 
er of St. Joseph, herein set forth, may inspire ad who read 
with unlimited confidence in the intercession of this blessed 
Patriarch, who enjoyed the happiness of passing thirty 
years in the intimate society of the Mother of Divine Mercy, 
and of the Son of G< d come down from Heaven to redeem us. 



For Every Day of the Year, 

Translated from the French by Miss Margaret A. Coltor.. 

With a Steel-plate Frontispiece. 

82mo, Cloth, ... - RO Cts. 

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THE MONTH OF THE 

Sacred Heart of Jesus, 

Devotions for Every Day of the Month. 

With Suitable Prayers and a Method of Hearing Mass 

in honor of the Sacred Heart. 

Translated from the sixteenth French edition of 

Rev. FATHER HUGUET, Marist, 

By A Sister of Mercy. 

32mo, cloth, with a Steel-plate Frontispiece,. . . 75 cts. 



This delightful work of the renowned Father Huguet has 
passed through numerous editions in France, and been trans- 
lated into many languages. It contains a Meditation for 
every day of the month, followed by a practical example il- 
lustrating some passage in the life of a Samt or other Serv- 
ant of God, with a Practice and an Ejaculation. There is 
also a special Meditation for the Feast of the Sacred Heart; 
Prayers for Mass and for Holy Communion ;a Novena, a 
Litany, etc., and as the book is arranged for thirty-one 
days, it can also be appropriately used for the month of July, 
which is consecrated to the Precious Blood. As the work is 
written with special reference to interior souls and to reli- 
gious persons who by their vocation are called to practise the 
Evangelical Counsels, the author sets forth plainly the way 
of perfection as founded upon the pure doctrine of the Gos- 
pel, that is to say, upon Christian Mortification and the life 
of Jesus within us. 

— — — o 

The Little Month of May, 

Followed by Prayers and a Short Method of 

Assisting at Mass. 

Translated from the French of the /ntlior of " Golden 

Sands" by Miss Ella McMahon. 

32mo, maroquette, gilt, 25 cts. 

Of all the "Months" of May published, this is one of the 
most delightful. Made up of simple thoughts joyfully written 
under the patronage of the Blessed Mother of God it will 
appeal directly to every pious soul. 

BENZIGER BROTHERS, New York, Cincinnati and Chicago. 



Abandonment ; 

OR, 

ABSOLUTE SURRENDER OF SELF 

TO 

DIVINE PROVIDENCE. 

By Rev. J. P. CAUSSADE, S.J. 

Edited and Revised by Rev. H. Ramiere, S.J- 

Translated from the French by Miss ELLA McMAHON. 

32mo, Cloth, - - - 50Cts. 



Hand-book for Altar Societies 

AND GUIDE FOR SACRISTANS, 
And Others Having Charge of the Altar and Sanctuary. 

By a Member of an Altar Society, 

Published with the Imprimatur of the Right Rev. Francis 

McNeirny, D.D., Bishop of Albany. 

16mo 9 clotli, red edges, - - ne*, 75 cents. 

There are many pious hearts and willing hands in every 
congregation, ready to take charge of the Altar and Sanc° 
tuary, and prepare them for the various services and 
solemnities of religion. All they need is proper direction. 
Comparatively few congregations in this country are able 
to have religious communities to superintend the require- 
ments of the Altar and Sanctuary, and as our Altar Socie- 
ties are composed of ladies, willing, biu inexperienced in 
this important work, it occurred to the author that a guide- 
book of practical suggestions and directions would be of 
great service in every parish. The book not only gives all 
necessary instruction concerning the preparations enjoined 
by the Rubrics for each and every service, but also treats of 
decorations (both within and without the Sanctuary) appro- 
priate to the various festivals of the year, together with 
the information requisite for the proper carrying out of tnc 
Church Ceremonial, 

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THE 



Truths of Salvation. 



By Rev. J. PERGMAYR, S.J. 

1 THE GERMAN BY A FA- 
ITH THE PERMISSION Oi 

16mo ? cloth. $1.00. 



TRANSLATED FROM THE GERMAN BY A FATHER OF" THE SAME 
SOCIh/TY. WITH THE PERMISSION OF SUPERIORS. 



The basis of this work is " The Spiritual Exercises of St. 
Ignatius." The original is used as a book of Meditations, 
and also for retreats in nearly every Convent in Germany. 
Though written for those living in religious communities it 
will be found equally useful for Christians in the world, as it 
is offered to all who earnestly desire to consider the truths 
of salvation, and to acquire self-knowledge. 

To those unaccustomed to meditate, or others who, from 
weakness or indisposition, are incapable of mental applica- 
tion, it will prove an efficient aid. 



Solid Virtue: 

A TRIDUUM AND SPIRITUAL CONFERENCES. 

Bv Rev. Father BELLECIUS, S.J. 

Translated from the original Latin, by a Father of the Society 
of Jesus. With the perm isaion of Superiors. 

1 61110, cloth. 60 cents. 

This is a translation of Fr. Bellecius's own abridgment 
of his larger work on Solid Virtue. It tells us in simplest 
language of all that goes to constitute genuine devotion, 
or solid virtue, how it may be practically acquired, what; 
prevents many from attaining it, and how fruitful of 
choicest grace and happiness it is when attained. It is a 
book destined to advance numerous souls steadily on the 
path to Christian perfection, and generally to_ produce 
wide-spread and abiding good in the cloister, within the 
Sanctuary, and among lay Catholic people. 

BENZIGLR BROTHERS, New York, Cincinnati, and Chicago. 



POPULAR LIFE 

OF 

Saint Teresa of Jesus, 

TRANSLATED FROM THE FRENCH OF 

L/ABBE MARIE-JO SEP PL 

Of the Order of Car me /, 

By ANNIE PORTER. 

WITH A PREFACE BY 

RIGHT REV. MGR. THOMAS S. PRESTON, 

Vicar-General of New Yoi% etc. 



With Steel-plate Frontispiece, cloth, ink and gold side, $1.00. 



Among many lives of this wonderful Saint, this one excels 
in conciseness and in the graphic view of her great virtues. 
The knowledge which this book will impart to the devout 
reader cannot fail to accomplish much for the intelligence 
and will. It will tend to lead the heart to the better appre- 
ciation of the supernatural ways of God among Kis chosen 
servants. 

St. Teresa was a wonderful example of the higherspiritual 
life. Prayer and contemplation led her to the inner sanc- 
tuary where He, who delights to be with the children of 
men, manifests Himself to the elect soul. There, in joy far 
above the comprehension of the worlding, she became the 
minister of light and grace to the Church. Thus she wrought 
the great work of her life ; thus is she the teacher of our 
day and of all who would use rightly their intelligence. 

BENZIGER BROTHERS, New York, Cincinnati, and Chicago- 



A R ECENTLY CANONIZE D SAINT. 

LIFE OF 

St Clare of Montelalco, 

Professed Nun of the Order of Hermits of St. Augustine. 

Translated from the Italian of the Most Rev. Lawrence 

Tardy, formerly Vicar-General of the 

Augustinian Order, 

By Rev. JOSEPH A. LOCKE, O.S.A. 

$mnt£j5u £up*rforunt. 

12mo, cloth, gold and ink side, $1.00, 

'We have every reason to hope that this biography will 
p»ove both useful and agreeable to the English-speaking 
public. St. Clare's case is an extraordinary one. She died 
in the odor of sanctity in the year 1308, and within eigh- 
teen years from her death the entire process of her canoni- 
zation was completed, and nothing remained to be done but 
for the Holy Father to issue his declaration. This he 
determined to do ; but the circumstances of the times, not 
hisi will, interfered, and the canonization of St. Llare was 
reserved for our own day. Our Holy Father, Leo XIII., 
in the decree of her canonization, dated September n, 1881, 
says : 

" It has happened by divine disposition that this virgin, 
who was most devout towards the Cross and Passion of Our 
Lord, should be raised to the supreme honors of the altar, 
so that through her example and prayers the love of the 
Cross and a zeal for it might be revived in the hearts and 
habits and daily life of Christians." 

It is with the intention of contributing towards the reali- 
zation of this holy hope that the translator has undertaken 
to render into English this little work. Apart from this, 
however, the biography of St. Clare will well repay perusal, 
containing as it does the record of a noble and saintly life, 
rich in the highest and holiest examples of virtue, and 
made surpassingly grand by the extraordinary endowments 
of Heaven. 

BENZIGER BROTHERS, New York, Cincinnati, and Chicago. 



The Glories of Divine Grace. 

A free rendering of the original treatise of P. 

EUSEBIUS NlEREMBERG, S.J. 

By Dr. WL. JOS. SCHEEBEN. 
Translated from the fourth revised German edition, by a 
BEiNEDICTliNE MOM£ of St. Meinrad's Abbey, Ind., 
with the consent of the Author and the permission 
of the Superior. 
12mo, cloth-, - - $1.50 
The b^ok treats of the nature of grace ; of the sub- 
lime and incomprehensible union with God, to which grace 
J~'.a1s us ; of the effects and fruits of grace ; of some other 
effects and prerogatives of divine grace ; and of the acquisi- 
tion, exercise, increase and preservation of grace. It is «l 
mine of the richest material for sermons, catechism and 
the confessional, and will also prove highly valuable to 
both religious and pious people in the world. 

Little Compliments of the Season, 

Simple Verses for Name-days, Birthdays, Christmas. New- 
Year, and other festive and social occasions. With 
numerous and appropriate illustrations. 
By ELEANOR C. DONNELLY. 
16mo, cloth, ink and gold, $1.C0 



Life of St. Germaine Cousin. 

The Shepherd Maiden of Pibrac 

Translated from the French by a SISTER OF MERCY. 
With a Frontispiece, 16mo, cloth, 50 cents. 



( 



A series of six leaflets, comprising : A Thought for 

the New Year — Litany of Goodness and Devotion — 

To make triends— Our Mother Mary — Sanctifi- 

cation — The Sacred Heart. 

Paper, gilt edges, 5 cents each; Per 100, $3.00 
BENZIGER BROTHERS, New York, Cincinnati, and Chicago. 



The Monk's Pardon. 

A Historical Romance of the time of 
Philip IV. of Spain. 

Translated from the French of RAOUL DE NAVERY 

By ANNA T. SADLIER 

12mo, cloth, $1.25. 

This is one of the best works of perhaps the most popular 
Catholic novelist of France. The plot is strictly historical, 
the style pure, the interest admirably sustained and the 
moral excellent. It needs only to be known to acquire the 
popularity of the original, which has run through many 
editions in France. 



Natalie Narischkin, 

Sister of Charity of St. Yincent of Paul. 

Translated from the French of Mme. AUGUSTUS CRAVEN, 

By Lady GEORGIANA FULLERTON. 

X2mo, cloth, $1.00. 



This book by the author of u A Sister's Story " is the 
biography of a noble Russian girl who becoming a Catho* 
lie, joined the Sisters of Charity, and devoted her life to 
working and suffering, as one Saint among a thousand 
others, in an institute where heroism is as common as the 
ordinary virtues are elsewhere, and sanctity is the universal 
•■'lie. The narrative, enriched with copious extracts from 
her letters and numerous personal anecdotes, is interesting 
ftnd cJifying. 

BENZiGER BROTHERS, New York, Cincinnati, and Chicago. 



Our. Birthday Boupet, 

Culled from the Shrines of the Saints 
and the Gardens of the Poets, 

By E. 0. DONNELLY. 

16mo, cloth, $1.00 ; full gilt, $1.25. 

A Miniature Lives of the Saints, containing a short 
"Life" for every day of the year, followed by an appropri- 
ate verse from some standard Poet, and concluding with a 
devotional practice for the day. It fully sustains the high 
name of its gifted author in the domain of spiritual liter- 
ature. 



MAXIMS AND COUNSELS 

OF 

Sfe. RpaRGis de Sales 

For Every Day of the Year. 

Translated from the French by Miss ELLA McMAHON. 

32<ino, cloth, 50 cents. 

This collection is like the inner life of the Saint uncon- 
sciously written by himself. He first practised, and then 
taught. One is gentle from motives of virtue, only when he 
possesses moral strength; in these lines we find the secret 
of that strength which made St. Francis de Sales the gent- 
lest of men. He admirably inculcates the method of sanc- 
tity which he perfectly possessed, a sanctity which seems so 
easy to realize that we feel a desire to reproduce it. It i ;tha 
flower which the Saint causes to bloom in your soul, and 
which will soon bear fruit if you are faithful. These c hih- 
sels have been carefully gleaned from the complete collec- 
tion of the Holy Doctor of the Church. 

BENZIGER BROTHERS, New York, Cincinnati and Chicago?" 



My First Communion : 

The Happiest Day of My Life. 

A Preparation and Remembrance for First Communis 
cants. Translated from the German of Rev. 
J N. Buchmann, O.S.B., by Rev. Rich- 
ard Brennan, LjuD. 

With a Chromo-Frontispiece, and many full-page 
and other Illustrations. Extra cloth, 75 cents. 



APPROBATIONS, 

From, the Right Rev. Bishop of Louisville. 
" * * * It is a charming work, one of the best of its 
>:ind." 

From Right Rev. Bishop of Erie. 
"* * * Admirably calculated both in its style and 
the characterof its contents to interest and instruct those 
for whom it is intended, the work should, and I hope will, 
receive a cordial welcome from parents, teachers, pastors, in 
fine all engaged in the training of youth." 

From Right Rev. Bishop of Buffalo. 
" * * # I believe that this 'delightfully interesting 
little volume will be welcomed not only by the children.' but 
by all good Pastors as well, to whom the first Communion of 
their children is one of the happiest and most important 
events of their holy ministry." 

From Right Rev. Bishop of Providence. 
"* * * 1 know no other book treating of the Most 
Holy Communion so well adapted to prepare chil i;en 
for that Sacrament and to leave wholesome, lasting im* 
pressions on their minds." 

From Right Rev. Bishop of Ogdensburg, 
tv Your excellent book ' My First Communion,' I read 
with interest and edification. 1 ' 
From Right Rev. Bishop of Monterey and Los A n%eles. 

u # * * j heartily approve it and recommend it to 
our flock and Pastors." 

From Right Rev. Vicar-Apostolic of Northern Minnesota. 
" May this little book find a large circulation, and assist 
many to fervent and frequent Communions." 

BENZK3ER BROTHERS, New York, Cincinnati, and Chicago, 



Life of the Ken, Mary Crescenlia Hoss 

of the Third Order of St. Francis. Dr&wn 

from the Acts of the Beatification and other reliable 
sources by the Rev. Ignatius Jeiler, O. S. F. 
Translated by Rev. Clementinus Deymann, 
O. S. F. With permission of Superiors. 

12mo, Extra cloth, ink & gold, $1.50. 

To promote veneration for the Ven. M. Crescentia in 
wider circles than those in which she has hitherto been 
known is the first object of this book, which is written with 
the special view of increasing the interest necessary for the 
resumption of the process of her beatification. To this end, 
also, the materials have been selected and arranged. Yet 
it must ne obvious to all that the main object aimed at in a 
biography of this description is to increase religious instruc- 
tion and devotion. The life of this servant of God presents, 
on the one side, a series of extraordinary phenomena, since, 
from childhood upwards, nay, frcm her very infancy, she 
was called to modes of prayer and of interior life, which are 
vouchsafed by God but to the few, and to which none un- 
bidden may dare intrude ; yet this expansion of soul, which 
is not suit ble for all, remained, in her case, before her death, 
as also after it, on the whole, a hidden fact, a secret to the 
world. 

Her superiors had indeed taken measures to commit to 
writing the a' count of her extraordinary states, her visions 
and revel tions, for the benefit of posterity; but their efforts 
to produce the effects they desired were frustrated. The 
Lord, however, has so ordered it that we possess exact and 
appropriate information of the virtues and exercises by the 
practice of which, as a child, as a young maiden, and as a 
religious, she f ecame a mirror of perfection and a complete 
model for imitation. 

Following these indications of Divine Providence, this 
book carefully selects the characteristics of her life, and those 
expressions to which she gave utterance which bear upon 
the pious practices of her genuine life, whether interiorly or 
exteriorly. 

Only the smallest portion refers exclusively to r-ligious 
Orders; consequently, good Christians living in the world 
may find instruction and edifi ation in the words and 
example of this consecrated virgin. 

BENZIGER BBOTHERS, New York, Cincinnati, and Chicago. 



liife ©i mile, lie &m& 

(Louise de Mar iliac), Founder of ihe Sisters of Charity 

and Co-operator of St. Vincent de Paul, 

Preceded by Letters of Mgr. Mekmii.lod, Bishop of 

Lausanne, and of Very Rev. A. Fiat, Superior 

General of the Priests of the Mission and 

of the Sisters of Charity. 

Translated from the French by a Sister of Charity. 

12mo, cloth, $1.50. 

All that is generally known of the woman whose name in 
the world was Louise de Marillac, is that she founded "The 
Congregation of Daughters of Charity." But the circum- 
stances connected with her foundation, the great virtues she 
practised in a life of seventy years, the active part she took 
in almost all the charities of St . Vincent de Paul, are sealed 
letters to a generation eager for biographies and curious for 
historic exhumations. To supply this want has been the 
aim of our author. Numerous unpublished documents, pri- 
vate letters, manuscript histories and biographical sketches 
of the first Sisters of Charity, written by their companions, 
are the sources of incontestable value to which he has had 
recourse, and the result is a work which will interest, in- 
struct, and edify both people of the world and those conse- 
crat ed to (* od . 

Rafealie ^apiSGfo^m, 

Sister of Charity of St. Vincent de Paul. 
Translated from the French of Madame Augusta Craven 
by Lady Georgiana Fullerton. 
Reprinted with the Author's permission. 
12mo, cloth, .... $1.00. 
This book by the author of "A Sister's Story," is the biog- 
raphy of a noble Russian girl who, becoming a Catholic, 
joined the Sisters of Charity, and devoted her life to work- 
ing and suffering as one Saint among a thousand others, in 
an institute where heroism is as common as the ordinary 
virtues are elsewhere, and sanctity is the universal rule. The 
narrative, enriched with copious extracts from he* - letters 
and numerous personal anecdotes, isinteresting and edifying. 

BENZIGER BROTHERS, New York, Cincinnati, and Chicago. 



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